iBS2625 
.Efc6     [ 

copy  I  i 


ffifjeiVtte 


}iARLESR.ERDM.\: 


DEC   i 


v^,-*.^' 


topy  I 


ly  Art0 


©tei 


^■'ic' 


AN  EXPOSITION 


BY  / 
CHARLES  R.  "ERDMAN 

Professor  of  Practical  Theology 

Princeton  Theological  Seminary 

Princeton,  New  Jersey 

Author  of  "The  Gospel  of  John,  an  Exposition,' 

"The  Gospel  of  Mark,"  "The  General  Epistles,' 

"Coming  to  the  Communion," 

"Sunday  Afternoons  with  Railroad  Men,"  etc. 


m'M 


PHILADELPHIA 
THE  WESTMINSTER  PRESS 

1919 


Copyright,  1919 

by 

F.  M.  Braselman 


The  Bible  text  printed  In  boldface  ia  taken  from  the  American  Standard  Edition  of  the 
Revised  Hible,  copyright,  1901,  by  Thomas  Nelson  &  Sons,  aud  is  used  by   permission. 


TO 

THE  STUDENTS  OF 
PRINCETON  THEOLOGICAL  SEMINARY 
MY  FRIENDS  AND  FELLOW  WORKERS 
IN    FURTHERANCE   OF   THE    GOSPEL 


FOREWORD 

In  peace  or  war,  in  the  past  or  present,  no  project  has 
been  so  bold,  no  adventure  so  thriUing,  as  the  enterprise 
of  carrying  the  gospel  to  the  whole  world.  The  Acts  tells 
how  this  work  was  begun,  and  how  the  good  news  was 
brought  across  the  imperial  provinces  from  Jerusalem  to 
Rome,  not  by  a  single  messenger  or  by  individual  effort, 
but  by  the  rapid  extension  of  the  Christian  Church.  The 
book  is  a  record  of  heroic  achievement  and  inspired  elo- 
quence, a  treasury  of  truths  vital  to  believers,  a  manual  of 
methods  for  evangelists  and  missionaries,  and  a  witness  to 
the  unceasing  activity  of  the  living  Christ  and  to  the  pres- 
ent power  of  his  divine  Spirit.  Those  to  whom  the  story 
is  quite  familiar  will  be  the  most  eager  to  read  it  anew, 
for  they  know  best  its  value  and  its  charm. 


INTRODUCTION 

It  was  a  high  honor  to  compose  the  most  significant 
chapters  in  the  history  of  the  Christian  Church;  yet  the 
author  of  The  Acts,  who  alone  relates  the  origin  of  the  most 
significant  society  and  of  the  mightiest 
The  Author  movement  in  the  world,  makes  no  men- 

tion of  his  own  name.  There  is  little 
doubt,  however,  that  this  author  was  "Luke,  the  beloved 
physician,"  the  faithful  friend  and  companion  of  Paul. 
This  belief  is  supported  (1)  by  a  constant  tradition  extend- 
ing back  to  the  earliest  centuries;  (2)  by  the  fact  that  the 
same  writer  composed  the  Third  Gospel,  which  fact  ap- 
pears in  the  dedication  of  both  books  to  Theophilus,  in  the 
similarity  of  style  and  spirit,  in  the  identity  of  language, 
more  than  forty  words  being  found  in  both  books  which 
appear  nowhere  else  in  the  New  Testament,  in  the  common 
use  of  technical  medical  terms,  in  the  opening  reference  of 
The  Acts  to  a  "former  treatise "  which  was  a  life  of  Christ; 
therefore,  as  the  Gospel  always  has  been  assigned  to  Luke, 
it  is  evident  that  he  also  must  have  written  The  Acts;  (3) 
by  the  fact  that  in  certain  sections  of  the  book  the  author 
writes  in  the  first  person,  using  the  pronouns  "we"  and 
"us,"  thus  modestly  intimating  that  at  the  time  of  the 
events  described  he  was  associated  with  Paul;  and  when 
the  circumstances  recorded  are  compared  with  references 
made  to  Luke,  by  name,  in  the  Epistles,  it  becomes 
evident  that  of  all  the  associates  of  Paul  only  Luke  could 
have  written  these  passages.  That  these  passages  came 
from  the  same  pen  as  the  rest  of  the  book  is  evident  from 
the  unity  of  plan  and  style  and  vocabulary. 

It  appears,  then,  that  the  author  was  a  Greek  by  birth, 
possibly  a  native  of  Antioch,  a  man  of  culture  and  refine- 
ment, an  extensive  traveler,  modest,  intelligent,  sympa- 
thetic, loyal.  He  accompanied  Paul  from  Troas  to  Philippi 
on  that  memorable  journey  when  the  great  apostle  brought 
the  gospel  tidings  from  Asia  to  Europe;   on  a  subsequent 

7 


8  INTRODUCTION 

journey  he  returned  with  Paul  from  Philippi  to  Jerusalem; 
he  was  with  him  during  his  imprisonment  at  Caesarea,  he 
journeyed  with  him  to  Rome,  and  there  in  the  dreary 
days  of  confinement,  he  showed  the  unique  fidelity  which 
Paul  records  in  that  memorable  phrase:  "Only  Luke  is 
with  me." 

Surely  this  writer  was  well  equipped  for  his  immortal 
task.  For  his  earlier  narratives  he  had  opportunity  to 
secure  materials  from  Mark  at  Rome,  from  Philip  at 
Csesarea,  from  Paul  and  his  companions  on  their  long 
journeys  and  during  the  repeated  periods  in  prison;  but 
the  most  brilliant  passages  are  those  which  he  writes  as 
an  eyewitness,  when  he  again  lives  through  the  stirring 
scenes  which  by  his  genius  have  become  unfading,  inspir- 
ing pictures  for  the  Christian  world. 

Luke  shows  himself  a  historian,  not  of  the  third  or 
second  but  of  the  very  first  rank,  by  his  absolute  accuracy, 
by  the  definiteness  of  his  aim,  and  by  the  consequent  care- 
ful selection  and  consistent  use  of  his  literary 
The  Aim  material.  He  had  in  mind  one  clear  purpose; 
to  that  every  narrative  is  related,  by  that  all 
needless  details  are  excluded,  with  that  before  him  he  gave 
to  his  work  unity,  clearness,  force;  as  a  result,  we  have 
here  no  mere  disconnected  memoirs,  no  chance  extracts 
from  a  diary,  no  careless  collection  of  apostolic  traditions, 
but  a  finished  treatise,  a  monument  of  artistic  skill.  His 
definite  aim  was  to  write  a  history  of  the  formation  and 
early  growth  of  the  Church ;  or,  in  the  words  of  a  modern 
scholar,  it  was  to  compose  "a  special  history  of  the  plant- 
ing and  extension  of  the  Church  by  the  .  .  .  establishment 
of  radiating  centers  at  certain  salient  points  throughout  a 
large  part  of  the  Roman  Empire,  beginning  at  Jerusalem 
and  ending  at  Rome."  Thus  it  was  not  the  purpose  of 
the  writer  to  produce  biographies  of  Peter  or  Paul  or  other 
apostles;  he  described  these  characters  only  in  so  far  as 
their  activities  were  concerned  with  his  main  purpose  of 
showing  how  the  Church  was  formed,  how  broadened  to 
receive  Gentiles,  how  extended  from  Jerusalem  to  Rome. 
So,  too,  it  was  evidently  not  his  aim  to  write  all  that  he 
knew  of  the  history  of  any  local  church,  at  Jerusalem  or 


INTRODUCTION  9 

Antioch  or  Philippi,  but  only  to  show  how  the  witnessing 
of  Christian  messengers  resulted  in  the  establishment  of 
such  societies,  and  how  they  aided  in  the  work  of  pro- 
claiming the  gospel  to  the  whole  world. 

There  is  thus  one  great  theme  to  which  every  paragraph 
of  the  narrative  is  related,  namely,  The  Church  Witness-  • 
ing  for  Christ.    It  should  be  noted,  then,  that  the  writer 
is  continually  concerned  with  a  history  of 
The  Theme  the   Church,     He   is  not   describing   the 

growth  of  local  organizations,  but  he  has 
in  mind  a  new  and  a  unique  body  in  which  Jews  and 
Gentiles  were  united  on  a  perfect  equality.  Such  a 
union  had  been  intimated  by  Christ,  John  10  :  16,  but 
"the  mystery"  of  such  a  "body"  was  not  fully  re- 
vealed until  after  his  resurrection.  Eph.  3  :  6.  The  Acts 
shows  how  this  body  came  into  being,  how  it  gradually 
developed  from  a  local  sect  into  a  universal  brotherhood, 
how  by  it  Christianity  was  emancipated  from  Judaism 
and  became  a  world  religion.  Luke  traced  its  extension 
throughout  the  empire  as  far  as  the  city  of  Rome ;  he  shows 
that  it  embraced  representatives  of  many  nationalities  and 
was  established  in  many  provinces,  but  was  always  one 
united  body.  In  later  days  of  denominational  divisions 
and  of  sectarian  strife  there  is  something  refreshing,  inspir- 
ing, if  not  rebuking,  in  this  picture  of  the  Apostolic  Church. 

It  should  be  noted,  further,  that  this  Church  was  a  wit- 
nessing body.  The  Acts  is  not  so  much  concerned  with  the 
development  of  Christian  life  or  the  application  of  Chris- 
tian truth  as  with  the  work  of  preaching  the  gospel.  Thus 
it  may  be  well  to  follow  the  popular  custom  and  to  suggest, 
as  a  key  verse,  the  eighth  verse  of  the  first  chapter:  "Ye 
shall  receive  power,  when  the  Holy  Spirit  is  come  upon 
you:  and  ye  shall  be  my  witnesses  both  in  Jerusalem,  and 
in  all  Judaea  and  Samaria,  and  unto  the  uttermost  part 
of  the  earth."  The  witnessing  was  to  be  done  by  the  power 
of  the  Holy  Spirit.  In  no  book  of  the  Bible  can  more  be 
learned  as  to  the  Spirit's  divine  office  than  in  The  Acts,  in 
none  are  there  more  marvelous  records  of  his  might;  so 
that  by  some  writers  the  narrative  has  been  called  "The 
Acts  of  the  Holy  Spirit." 


10  INTRODUCTION 

How  this  witnessing  was  done  in  Jerusalem  is  related  in 
the  first  seven  chapters  of  the  book;  the  witnessing  in 
Judaea  and  Samaria  is  recorded  in  chapters  eight  to  twelve; 
and  the  remainder  of  the  narrative  concerns  the  witnessing 
"unto  the  uttermost  part  of  the  earth."  As  to  the  nature 
of  this  witnessing,  the  most  casual  reading  of  the  story 
shows  that  it  was  no  mere  heralding  of  the  truth,  regard- 
less of  results;  but  it  was  undertaken  with  care  and  method, 
and  was  so  directed  as  to  secure  the  establishment  of 
churches  which  became  permanent  centers  of  enlarging 
effort. 

Again,  it  should  be  noted  that  this  witnessing  was  for 
Christ.  Nor  does  this  mean  merely  that  he  was  the  Person 
to  whom  witness  was  borne.  It  is  true  that  the  substance 
of  the  witness  was  invariably  the  death,  the  resurrection, 
the  present  power,  and  the  coming  Kingdom  of  Christ; 
but  when  Christ  declared  that  the  disciples  were  to  be  his 
witnesses,  he  meant  that  they  were  to  be  his  instruments, 
his  mouthpieces;  he  was  to  do  the  witnessing  through 
them.  In  the  first  verse  of  the  story,  Luke  has  referred  to 
his  Gospel  as  written  "concerningall  that  Jesus  began  both 
to  do  and  to  teach,  until  the  day  in  which  he  was  received 
up";  and  he  has  been  thought  to  imply  that  this  second 
"treatise"  would  concern  what  Jesus  continued  to  do. 
It  is  a  question  whether  the  word  "began"  was  so  intended 
by  the  writer;  but  the  fact  remains  that  such  is  indeed 
the  character  of  the  book ;  The  Acts  does  record  the  con- 
tinuing activity  of  Christ;  he  is  the  mighty  Worker  in  all 
the  stirring  scenes  of  the  story,  his  message  is  being  spoken, 
his  power  is  being  manifested,  his  will  is  being  done. 

Some,  unwisely,  have  pressed  even  further  the  word 
"began,"  to  make  it  indicate  that,  as  the  Gospel  con- 
tained great  fundamental  words  and  works  of  Christ's 
earthly  ministry,  so  in  The  Acts  the  writer  recorded  only 
certain,  selected,  initial  deeds  and  teachings  of  our  risen 
Lord.  While  this  forces  too  far  the  single  word,  it  does 
call  to  mind  the  truth  that  this  is  a  book  of  beginnings. 
The  author  has  shown  how  the  work  was  commenced  and 
how  foundations  were  laid  at  certain  important  centers; 
he  has  described  the  origins  of  societies  and  activities,  and 


INTRODUCTION  11 

has  then  passed  on  to  other  incidents  and  scenes.  His  is  a 
narrative  of  how  the  Church  began  its  universal  witness- 
ing for  Christ. 

It  accords  well  with  this  evident  selection  of  material 
that  the  book,  in  the  earliest  existing  manuscript,  is  desig- 
nated  "Acts,"  and   thus  the  American   Revised  Version 

gives  as  its  title  "The  Acts,"  by  which  is 
The  Title  meant  a  narrative  of  certain  notable  deeds. 

As  other  books,  however,  were  being  pub- 
lished under  such  titles  as  "Acts  of  Peter  and  Paul," 
"Acts  of  Timothy,"  and  so  forth,  it  became  necessary  to 
define  more  exactly  the  original  "treatise"  of  "The 
Acts."  Thus  in  various  manuscripts  such  titles  as  "Acts 
of  the  Apostles,"  "Acts  of  the  Holy  Apostles,"  or  "The 
Acts  of  the  Apostles,"  are  found.  The  last  is  possibly  the 
most  familiar  title  and  is  said  to  be  as  old  as  the  second 
century.  While  it  is  not  wholly  objectionable,  as  indicat- 
ing important  achievements  of  the  apostles,  the  difficulty 
is  evident,  in  that  other  men  than  apostles  have  a  promi- 
nent place  in  the  narrative,  and  to  most  of  the  apostles  no 
part  is  assigned.  The  more  modern  title,  "Acts  of  Apos- 
tles," is  preferred  by  many,  as  it  accurately,  but  indefi- 
nitely, indicates  some  acts  of  certain  apostles. 

Two  apostles,  Peter  and  Paul,  are  especially  prominent 
in  the  narrative,  and  the  account  of  their  activities  has 
suggested  a  popular  division  of  the  book  into  two  parts: 
(1)  The  evangelization  of  the  Jews,  by 
The  Outline  Peter,  the  apostle  of  the  circumcision. 

Chs.  1  to  12.  (2)  The  evangelization  of  the 
Gentiles,  by  Paul,  the  apostle  to  the  Gentiles.  Ch.  13  to  28. 
It  may  be  well,  however,  to  subdivide  the  first  part,  and 
to  follow  the  analysis  suggested  in  connection  with  the 
Great  Commission  in  Acts  1:8:  (1)  The  witness  in 
Jerusalem.  Chs.  1  to  7.  (2)  The  witness  in  Judea  and 
Samaria.  Chs.  7  to  12.  (3)  The  witness  "unto  the  utter- 
most part  of  the  earth."  Chs.  13  to  28.  The  advantage  of 
the  latter  division  is  the  opportunity  of  noting  the  transi- 
tional character  of  the  narrative  in  chs.  8  to  12,  where  the 
Church  is  widening  its  horizon  and  is  receiving  into  its 
membership  others  than  Jews,  and  so  is  being  prepared  for 


12  •  INTRODUCTION 

its  universal  mission.  Thus  we  can  trace  in  each  division 
a  development  in  the  character  of  the  Church,  and  the 
sections  may  be  defined  as  follows:  (1)  The  founding  of 
the  Church  and  its  great  initial  experiences.  (2)  The 
broadening  of  the  Church  from  a  Jewish  sect  to  a  universal 
brotherhood.  (3)  The  extension  of  the  Church,  as  a  body 
of  witnesses,  bearing  its  testimony  to  the  whole  world. 
The  narrative,  however,  must  not  be  dissected  too 
coldly.  It  forms  a  unity;  it  throbs  with  life;  it  thrills 
with  emotion;  it  stirs  the  reader  to  venture  forth  and 
share  the  heroic  enterprise  the  first  scenes  of  which  are 
here  depicted,  the  matchless  endeavor  to  witness  for 
Christ  in  all  the  world. 


THE  OUTLINE 

I 
THE  FOUNDING  OF  THE  CHURCH 

PAGE 

The  Witness  in  Jerusalem.     Acts  1  :  1  to  8  :  3 

1.  Introductory.     Ch.  1 15 

2.  The  First  Converts.     Ch.  2 27 

3.  The  First  Opposition.     Chs.  3  :  1  to  4  :  31 35 

4.  The  First  DiscipHne.     Chs.  4  :  32  to  5  :  11 46 

5.  The  First  Persecution.     Ch.  5  :  12-42 50 

6.  The  First  Organization.     Ch.  6:1-7 55 

7.  The  First  Martyrdom.     Chs.  6  :  8  to  8  :  3 58 

II 
THE  BROADENING  OF  THE  CHURCH 

The  Witness  in  Samaria  and  Judea.     Chs.  8  :  4  to  12  :  25 

1.  The  Preaching  of  PhiHp.     Ch.  8  :  4-40 68 

2.  The  Conversion  of  Saul.     Ch.  9  :  1-30 76 

3.  The  Journeys  of  Peter.     Ch.  9  :  31-43 81 

4.  The  Reception  of  Cornelius.     Chs.  10  :  1  to  11  :  18  83 

5.  The  Mission  of  Barnabas.     Ch.  11  :  19-30 93 

6.  The  Persecution  of  Herod.     Ch.  12 96 

III 

THE  EXTENSION  OF  THE  CHURCH 

The  Witness  Unto  the   Uttermost   Part  of  the  Earth. 
Chs.  13  to  28 

1.  Paul's  First  Missionary  Journey.     Chs.  13,  14 100 

2.  The  Council  at  Jerusalem.     Ch.  15  :  1-35 109 

3.  Paul's  Second  Missionary  Journey.     Chs.  15  :  36  to 

18  :22 113 

4.  Paul's  Third  Missionary  Journey.     Chs.  18  :  23  to 

21  :16 130 

5.  Paul's  Imprisonment.     Chs.  21  :  17  to  26  :  32 143 

6.  Paul's  Journey  to  Rome.     Chs.  27,  28 166 

13 


Acts  1  : 1-11     WITNESS  IN  JERUSALEM  15 


I 

THE  FOUNDING  OF  THE  CHURCH 
The  Witness  in  Jerusalem.    Acts  1  :  1  to  8  :  3 

1.  Introductory.  Ch.  1. 
a.  The  Ascension  of  Christ.     Ch.  1  : 1-11 

1  The  former  treatise  I  made,  O  Theophilus,  concerning 
all  that  Jesus  began  both  to  do  and  to  teach,  2  until  the  day 
in  which  he  was  received  up,  after  that  he  had  given  command- 
ment through  the  Holy  Spirit  unto  the  apostles  whom  he  had 
chosen:  3  to  whom  he  also  showed  himself  alive  after  his 
passion  by  many  proofs,  appearing  imto  them  by  the  space 
of  forty  days,  and  speaking  the  things  concerning  the  kingdom 
of  God:  4  and,rbeing  assembled  together  with  them,  he 
charged  them  not  to  depart  from  Jerusalem,  but  to  wait  for 
the  promise  of  the  Father,  which,  said  he,  ye  heard  from  me: 
5  for  John  indeed  baptized  with  water;  but  ye  shall  be  bap- 
tized in  the  Holy  Spirit  not  many  days  hence. 

6  They  therefore,  when  they  were  come  together,  asked 
him,  saying,  Lord,  dost  thou  at  this  time  restore  the  kingdom 
to  Israel?  7  And  he  said  unto  them.  It  is  not  for  you  to 
know  times  or  seasons,  which  the  Father  hath  set  within  his 
own  authority.  8  But  ye  shall  receive  power,  when  the 
Holy  Spirit  is  come  upon  you:  and  ye  shall  be  my  witnesses 
both  in  Jerusalem,  and  in  all  Judaea  and  Samaria,  and  unto 
the  uttermost  part  of  the  earth.  9  And  when  he  had  said 
these  things,  as  they  were  looking,  he  was  taken  up;  and  a 
cloud  received  him  out  of  their  sight.  10  And  while  they 
were  looking  stedfastly  into  heaven  as  he  went,  behold  two 
men  stood  by  them  in  white  apparel;  11  who  also  said, 
Ye  men  of  Galilee,  why  stand  ye  looking  into  heaven?  this 
Jesus,  who  was  received  up  from  you  into  heaven,  shall  so 
come  in  like  manner  as  ye  beheld  him  gomg  into  heaven. 

The  book  could  not  open  more  fittingly  than  with  this 
story  thus  told,  for  the  author  is  to  write  of  the  Church 
and  its  witness  for  Christ,  and  this  story  at  once  fixes 
the  thought  upon  the  living,  divine  Lord,  the  Head  of  the 
Church,  who  by  his  Spirit  is  to  unite  his  followers  into  one 


16  FOUNDING  OF  CHURCH      Acts  1  : 1-11 

body,  who  Is  to  empower  this  body  for  service  and  is  to 
direct  it  in  all  its  work  of  testifying  for  him.  Then,  too,' 
the  story  is  so  told  as  to  present  the  substance  of  the  wit- 
ness, for  within  its  brief  compass  mention  is  made  of  the 
works  and  words  of  Christ,  of  his  "passion,"  of  his  resur- 
rection, of  his  ascension,  of  the  gift  of  his  Spirit,  of  his 
second  coming  and  his  Kingdom;  and  as  we  review  The 
Acts  we  find  that  these  are  the  very  truths  to  which  testi- 
mony is  being  borne  continually  by  the  witnessing  Church. 
These  are  the  themes  which  the  Church  ever  emphasizes, 
when  it  is  faithfully  witnessing  for  its  Lord. 

Thus  it  is  evident  that  the  opening  paragraph,  vs.  1-11, 
like  the  rest  of  the  first  chapter,  vs.  12-26,  is  introductory 
to  the  main  action  of  the  book;  its  most  important  state- 
ments concern  the  ascension,  vs.  2,  9,  11;  but  it  also 
contains  the  author's  preface,  vs.  1-5,  the  Great  Com- 
mission, vs.  6-8,  and  the  promise  of  Christ's  return, 
vs.  10,  11. 

1.  When  compared  with  the  introduction  to  the  Third 
Gospel,  Luke  1  :  1-4,  the  preface  to  The  Acts,  ch.  1  :  1-5, 
is  less  formal  and  from  a  literary  point  of  view  less  perfect; 
yet  in  relation  to  the  narrative  which  follows,  it  is  more 
significant,  for  it  declares  that  the  Person  whose  words 
and  works  are  recorded  in  "the  former  treatise"  is  he  of 
whom  Luke  is  again  to  write,  and  it  affirms  that  this  Jesus 
is  risen  from  the  dead  and  ascended  into  heaven;  and  it 
intimates  that  "the  acts"  which  this  book  records  are 
wrought  by  his  Spirit  through  the  agency  of  his  apostles. 

In  each  instance  Luke  addresses  his  work  to  Theophilus 
(beloved  of  God),  of  whom  nothing  further  is  known, 
although  he  is  supposed  to  have  been  a  distinguished  Gen- 
tile convert  to  Christianity  residing  in  Rome.  Luke  here 
summarizes  his  Gospel  by  calling  it  a  "treatise  .  .  .  con- 
cerning all  that  Jesus  began  both  to  do  and  to  teach,  until 
the  day  in  which  he  was  received  up."  Thus  the  ascen- 
sion, which  was  the  culminating  feature  of  the  Gospel 
narrative  is  the  starting  point  for  The  Acts.  Luke  here 
reminds  Theophilus  that  previous  to  his  ascension  Jesus 
"had  given  commandment  through  the  Holy  Spirit  unto 
the  apostles,"    and   that   this  commandment  concerned' 


Acts  1:1-11     WITNESS  IN  JERUSALEM  19 

The  sphere  of  this  witnessing  was  to  be  universal.  "  In 
Jerusalem  [city  evangelization],  and  in  all  Judaea  and  Sa- 
maria [home  missions],  and  unto  the  uttermost  part  of  the 
earth  [foreign  missions]"  was  the  command.  Just  how  it 
was  carried  out  is  the  story  of  The  Acts. 

3.  The  ascension  of  Christ,  v.  9,  includes  two  great  reali- 
ties: (a)  he  then  passed  from  the  sphere  of  the  seen  and 
temporal  into  the  sphere  of  the  unseen  and  eternal;  and 
(b)  he  then  assumed  "all  authority  in  heaven  and  on 
earth."  The  event  is  quite  distinct  from  the  resurrection 
which  took  place  forty  days  before,  and  also  from  "the 
gift  of  the  Spirit"  which  occurred  ten  days  later,  at  Pente- 
cost. In  the  preaching  of  the  apostles  and  in  their  inspired 
writings  this  event  held  a  prominent  place.  It  is  possible 
that  it  should  be  given  more  serious  consideration  and  a 
new  emphasis  in  the  present  day. 

(a)  Ever  since  his  resurrection  Jesus  had  been  meeting 
frequently  with  his  disciples,  eating  and  drinking  with 
them,  teaching  them  and  "speaking  the  things  concerning 
the  kingdom  of  God";  now  he  formally  and  finally  with- 
draws from  them:  "a  cloud  received  him  out  of  their 
sight";  henceforth  he  will  be  an  unseen  Presence,  he  will 
speak  to  them  by  his  Spirit.  "He  was  taken  up";  but 
we  are  not  to  suppose  that  he  passed  through  infinite 
spaces,  and  is  now  at  a  vast  distance,  in  some  remote 
sphere.  There  is  no  "up"  or  "down"  in  this  universe. 
To  say  that  he  "ascended"  is  a  correct  but  merely  con- 
ventional use  of  speech;  it  fitly  describes  his  disappear- 
ance from  earthly  sight  and  from  material  conditions  into 
the  heavenly  and  spiritual. 

It  was  at  this  time,  and  not  at  his  resurrection,  that  our 
Lord  assumed  "the  body  of  his  glory."  His  resurrection 
was  literal  and  real;  the  very  same  body  which  was  laid 
in  the  tomb  came  forth  from  the  tomb;  in  it  were  the 
nail  prints  and  the  mark  of  the  spear;  it  was  a  body  which 
could  partake  of  food,  which  was  made  of  "flesh  and 
bones."  Luke  24  :  39,  42.  Christ's  leaving  the  tomb,  his 
appearing  behind  closed  doors  in  the  upper  room,  his  dis- 
appearing suddenly  at  Emmaus,  were  miracles  no  more 
remarkable  than  his  walking  upon  the  sea,  and  were  per- 


20  FOUNDING  OF  CHURCH      Acts  1  :  l-U 

formed  in  the  same  body.  When  he  ascended,  however, 
the  body  of  our  Lord  was  transformed,  was  glorified; 
"flesh  and  blood  cannot  inherit  the  kingdom  of  God," 
and  the  body,  in  which  Christ  appeared  in  "the  upper 
room"  with  his  disciples,  differed  in  essence  from  that  in 
which  he  now  is,  "seated  on  the  right  hand  of  God."  Such 
a  bodily  transformation  as  Christ  experienced  at  his  ascen- 
sion was  a  fitting  termination  to  his  earthly  ministry. 
As  his  birth  had  been  miraculous,  so,  too,  was  his  with- 
drawal into  the  region  and  order  of  the  unseen;  and  the 
incarnation  and  the  ascension  well  may  be  associated  in 
thought.  This  transformation  is  an  example  and  an 
assurance  of  the  change  which  will  be  experienced  by 
believers  when  Christ  returns;  they  will  "be  changed" 
from  mortal  to  immortal,  and  caught  up  "to  meet  the 
Lord  in  the  air."  I  Cor.  15  :  51-53;  I  Thess.  4  :  13-18. 
This  transformation  is  further  used  as  a  symbol^  of 
the  present  spiritual  experience  of  those  who,  by  faith, 
are  not  only  raised  from  death  but  are  now  seated 
in   "heavenly   places   in   Christ." 

(b)  Even  more  important  is  the  fact  that,  at  the  time 
of  his  ascension,  Jesus  assumed  universal  power.  He  can 
no  longer  be  regarded  as  a  mere  human  teacher,  a  prophet, 
a  martyr ;  he  now  enters  the  glory  which  he  had  with  the 
Father  " before  the  world  was";  he  again  exists  "in  the 
form  of  God";  as  the  Creed  states:  "He  ascended  into 
heaven,  and  sitteth  on  the  right  hand  of  God  the  Father 
Almighty" ;  as  he  declares  in  the  Apocalypse,  "  I  also  over- 
came, and  sat  down  with  my  Father  in  his  throne."  Such 
a  conception  of  what  is  meant  by  an  ascended  Christ 
inspires  every  reader  with  new  hope  and  confidence ;  and 
such  a  picture  forms  a  fitting  introduction  to  The  Acts, 
lor  it  fixes  the  thought  upon  Christ,  the  Head  of  the 
Church,  occupying  the  place  of  supreme  power  in  the 
universe,  and  so  able  to  guide,  control,  and  protect  his 
witnesses  in  their  work  of  world-wide  testimony. 

4.  The  disciples  were  encouraged  to  undertake  their  task, 
not  only  by  the  assurance  of  the  ultimate  establishment  of 
the  Kingdom  and  by  the  expected  gift  of  the  Holy  Spirit 
but  also  by  the  promise  of  Christ's  return,  vs.   10,  11." 


Acts  1  : 1-11     WITNESS  IN  JERUSALEM  21 

This  came  to  them  as  they  stood  "looking  stedfastly  into 
heaven,"  wondering  and  distressed  at  the  departure  of 
their  Lord.  It  came  by  the  Hps  of  the  angels,  "two  men 
...  in  white  apparel";  fitting  messengers  these  were,  for 
angels  had  heralded  the  birth  of  Christ,  and  angels  an- 
nounced his  resurrection;  how  natural  that  they  should 
predict  his  return!  They  prefaced  their  promise  by  a 
question:  "Ye  men  of  Galilee,  why  stand  ye  looking  into 
heaven?"  No  time  was  to  be  lost  in  mourning  and  regret; 
it  was  true  their  Lord  had  vanished  from  their  sight,  but 
some  day  he  would  reappear;  meanwhile  there  was  a  work 
for  them  to  do  and  in  its  faithful  accomplishment  they  were 
to  be  inspired  ever  by  this  blessed  hope:  "this  Jesus,  who 
was  received  up  from  you  into  heaven,  shall  so  come  in 
like  manner  as  ye  beheld  him  going  into  heaven."  Per- 
sonal, visible,  bodily,  local,  this  coming  is  to  be.  The 
angels  did  not  refer  to  the  gift  at  Pentecost,  which  was  the 
manifestation  of  a  spiritual  Presence,  nor  to  the  destruction 
of  Jerusalem  or  other  events  now  past,  much  less  to  the 
death  of  believers;  they  spoke  of  the  future  return  of 
Christ,  when  the  triumph  of  his  cause  will  be  made  com- 
plete and  an  age  of  glory  and  righteousness  will  begin.  No 
wonder  the  disciples  were  comforted  and,  as  Luke,  ch.  24: 
52,  tells  us,  "returned  to  Jerusalem  with  great  joy."  No 
promise  is  more  full  of  divine  cheer;  none  has  proved  to  be  a 
greater  stimulus  to  evangelistic  and  missionary  enterprise. 
The  Acts  tells  us  how  the  disciples  went  forth  to  preach  the 
Gospel  in  all  the  world,  expecting  and  looking  for  their 
Lord  to  return  and  to  establish  finally  his  Kingdom. 

b.  The  Disciples  in  Jerusalem.     Ch.  1  :  13-26. 

This  section,  like  the  opening  verses  of  the  chapter, 
may  be  regarded,  not  improperly,  as  introductory  to  the 
main  narrative  of  The  Acts.  The  great  theme  of  the  book 
is  "The  Church  Witnessing  for  Christ,"  and  here  atten- 
tion is  fixed  upon  the  disciples  in  Jerusalem,  the  elements 
of  the  Church,  its  first  members,  and  the  ofificial  witnesses, 
those  specially  authorized  to  testify  to  the  resurrection 
of  Christ. 


22  FOUNDING  OF  CHURCH     Acts  1  :  12-14 

,  (1)  Waiting  for  the  Promise.     Ch.  1  :  12-14. 

12  Then  returned  they  unto  Jerusalem  from  the  mount 
called  Olivet,  which  is  nigh  unto  Jerusalem,  a  sabbath  day's 
journey  off.  13  And  when  they  were  come  in,  they  went 
up  into  the  upper  chamber,  where  they  were  abiding;  both 
Peter  and  John  and  James  and  Andrew,  Phihp  and  Thomas, 
Bartholomew  and  Matthew,  James  the  son  of  Alphaeus,  and 
Simon  the  Zealot,  and  Judas  the  son  of  James.  14  These 
all  with  one  accord  continued  stedfastly  in  prayer,  with  the 
women,  and  Mary  the  mother  of  Jesus,  and  with  his  brethren. 

The  picture  of  the  disciples  waiting  for  the  fulfillment  of 
the  "promise"  is  full  of  interest.  After  beholding  the  ascen- 
sion of  Christ  the  eleven  disciples  returned  to  Jerusalem 
from  the  Mount  of  Olives,  "which  is  nigh  unto  Jerusalem, 
a  sabbath  day's  journey  off,"  that  is,  not  more  than  a  thou- 
sand paces,  not  farther  than  a  pious  Jew  would  walk  upon 
a  Sabbath.  Thus  the  ascension  was  virtually  from  Jeru- 
salem, from  within  the  sacred  precincts,  and  the  Holy  City 
was  to  be  the  scene  of  the  first  witnessing  for  Christ,  as  it 
had  been  of  his  most  significant  ministry,  of  his  death  and 
resurrection  and  ascension.  It  is  notable  that  the  dis- 
ciples returned  to  Jerusalem.  This  was  due  wholly  to  the 
command  of  their  Lord,  "not  to  depart  from  Jerusalem, 
but  to  wait  for  the  promise  of  the  Father."  Naturally 
they  would  have  fled  from  the  city;  it  was  for  them  a 
place  of  peril,  and  their  homes  were  in  Galilee;  but  there 
was  a  divine  purpose  in  having  the  witness  begin  at  Jeru- 
salem ;  it  may  have  been  a  place  of  danger,  but  it  was  the 
place  of  widest  possible  influence.  So  as  servants  of  Christ 
"we  have  all  to  ask,  not  where  we  shall  be  most  at  ease, 
but  where  we  shall  be  most  efficient  as  witnesses  for  Christ, 
and  to  remember  that  very  often  the  presence  of  adver- 
saries makes  the  door  'great  and  effectual.'" 

The  exact  room  "where  they  were  abiding,"  that  is, 
where  they  met  from  day  to  day,  is  not  known ;  it  is  called 
"the  upper  chamber"  and  was  quite  probably  the  scene 
of  the  Last  Supper,  the  very  place  where  Christ  had  ap- 
peared to  the  ten  disciples  on  the  evening  after  his  resur- 
rection, and  a  week  later  to  the  same  company  and  Thomas. 
In  noting  the  names  of  "the  eleven,"  it  is  to  be  remem- 


Acts  1  :  12-14  WITNESS  IN  JERUSALEM  23 

bered  that  Judas  is  dead.  Comparing  them  with  the  lists 
given  by  Matthew,  ch.  10  :  2-4,  and  Mark,  ch.  3  :  16-19, 
it  will  be  found  that  they  are  divided  into  the  same  three 
groups:  "Peter  and  John  and  James  and  Andrew,  Philip 
and  Thomas  and  Bartholomewand  Matthew,  James  the  son 
of  Alphaeus,  and  Simon  the  Zealot,  and  Judas  the  son  of 
James."  The  last  named  was  called  Thaddeus  in  the  Gos- 
pels; and  Bartholomew  is  to  be  identified  with  Nathanael, 
the  "Israelite"  in  whom  Jesus  saw  "no  guile."  Of  all 
those  enumerated  here  only  three  are  mentioned  in  this 
book  so  commonly  called  "The  Acts  of  the  Apostles,"  yet 
we  need  have  no  doubt  that  they  all  bore  notable  testi- 
mony for  Christ  even  though  the  sphere  of  their  activities 
lay  aside  from  the  immediate  purpose  of  the  historian. 

In  addition  to  "the  eleven"  Luke  tells  us  that  in  the 
sacred  circle  in  the  upper  room  there  were  present  certain 
women,  probably  those  who  had  aided  Jesus  in  the  days 
of  his  public  ministry,  Luke  8  :  1-3;  23  :  55;  also,  "Mary 
the  mother  of  Jesus,"  whose  name  does  not  appear  again 
in  the  New  Testament;  and  lastly  the  "brethren"  of 
Jesus,  who  before  his  resurrection  had  not  believed  in 
him,  but  one  of  whom  soon  rises  to  the  place  of  supreme 
leadership  in  the  Church  in  Jerusalem.  Taking  them  all 
in  all,  the  persons  who  composed  this  group  were  of  humble 
station,  of  modest  means,  and  of  moderate  ability,  yet 
united  and  empowered  by  the  Spirit  of  Christ  they  formed 
the  most  important  society  and  achieved  the  most  not- 
able work  in  the  history  of  the  world. 

They  met  in  that  upper  room  for  prayer;  and  in  such 
gatherings  the  most  significant  Christian  movements  ever 
have  been  begun.  They  were  asking  for  the  fulfillment  of 
a  promise;  this  always  gives  assurance  in  prayer.  The 
Lord  had  promised  them  a  new  and  mighty  manifestation 
of  his  Spirit;  that  it  was  to  come  at  Pentecost  we  know,  and 
we  now  see  the  symbolic  fitness  of  the  day,  and  the  oppor- 
tunity it  would  give  for  witnessing  to  the  crowds  which 
would  then  throng  the  sacred  city;  but  the  disciples  in 
the  upper  room  did  not  know  the  time  appointed  or  the 
reasons  for  the  delay;  still,  "these  all  with  one  accord 
continued  stedfastly  in  prayer";  and  The  Acts  records 


24  FOUNDING  OF  CHURCH    Acts  1  :  15-26 

the  result,  and  strengthens  every  group  of  believers  to 
persevere  in  united  intercession,  trusting  that  the  answer 
will  be  more  blessed  and  abiding  than  the  most  confident 
dare  ask  or  think. 

(2)  Electing  an  Apostle.     Ch.  1  :  15-26 

15  And  in  these  days  Peter  stood  up  in  the  midst  of  the 
brethren,  and  said  (and  there  was  a  multitude  of  persons 
gathered  together,  about  a  hundred  and  twenty),  16  Brethren, 
it  was  needful  that  the  scripture  should  be  fulfilled,  which 
the  Holy  Spirit  spake  before  by  the  mouth  of  David  con- 
cerning Judas,  who  was  guide  to  them  that  took  Jesus. 
17  For  he  was  numbered  among  us,  and  received  his  portion 
in  this  ministry.  18  (Now  this  man  obtained  a  field  with  the 
reward  of  his  iniquity;  and  falling  headlong,  he  burst  asunder 
in  the  midst^  and  aU  his  bowels,  "gushed  out.  19  And  it 
became  known  to  all  the  dwellers  at  Jerusalem;  insomuch 
that  in  their  language  that  field  was  called  Akeldama,  that  is, 
The  field  of  blood.)     20  For  it  is  written  in  the  book  of  Psahns, 

Let  his  habitation  be  made  desolate, 

And  let  no  man  dwell  therein: 
and. 

His  office  let  another  take. 

21  Of  the  men  therefore  that  have  companied  with  us  all  the 
time  that  the  Lord  Jesus  went  in  and  went  out  among  us, 

22  beginning  from  the  baptism  of  John,  unto  the  day  that  he 
was  received  up  from  us,  of  these  must  one  become  a  witness 
with  us  of  his  resurrection.  23  And  they  put  forward  two, 
Joseph  called  Barsabbas,  who  was  sumamed  Justus,  and 
Matthias.  24  And  they  prayed,  and  said.  Thou,  Lord,  who 
knowest  the  hearts  of  all  men,  show  of  these  two  the  one 
whom  thou  hast  chosen,  25  to  take  the  place  in  this  ministry 
and  apostleship  from  which  Judas  fell  away,  that  he  might 
go  to  his  own  place.  26  And  they  gave  lots  for  them;  and 
the  lot  fell  upon  Matthias;  and  he  was  numbered  with  the 
eleven  apostles. 

In  recent  years  there  has  been  an  increasing  custom  of 
censuring  the  early  Christians  for  their  action  in  electing 
an  apostle  to  fill  the  place  made  vacant  by  Judas.  It 
seems  to  require,  however,  considerable  temerity  to  criti- 
cize men  who,  for  forty  days,  had  been  receiving  instruc- 
tion from  the  risen  Christ,  and  who,  since  his  ascension, 
had  been  passing  the  hours  in  united  prayer.    Then,  too, 


Acts  1  :  15-26  WITNESS  IN  JERUSALEM  25 

the  action  was  taken,  not  by  the  apostles  alone,  but  by 
the  whole  company  of  Christians,  and  with  no  dissenting 
voice.  Most  significant  of  all,  Luke,  the  inspired  his- 
torian, finds  no  fault  with  the  procedure.  The  criticism 
arises  wholly  from  the  imagination  of  modern  readers. 
It  is  based  upon  the  fact  that  in  The  Acts  no  further  men- 
tion is  made  of  the  apostle  who  was  chosen;  but  it  is  quite 
as  true  that,  henceforth,  with  very  few  exceptions,  all  of 
the  apostles  are  passed  by  in  silence,  and  never  again  are 
named.  The  criticism  is  made  in  the  supposed  interest  of 
Paul,  who,  it  is  claimed,  was  "the  twelfth  apostle";  his 
supernatural  appointment  by  Christ,  it  is  said,  "rebuked 
the  hasty  action  in  the  upper  room."  Paul,  however,  was 
never  numbered  among  "the  twelve";  nor  was  James  nor 
Barnabas,  who  were  also  called  "apostles."  Gal.  1  :  19; 
Acts  14  :  14.  Paul  was  "  not  a  whit  behind  the  very  chiefest 
apostles,"  yet  it  was  never  recorded  of  him  that  "he  was 
numbered  with  the  eleven,"  as  it  was  of  him  as  to  whose 
election  the  Christians  in  "the  upper  room"  reasoned  and 
prayed. 

Peter  is  the  first  to  move  in  the  matter;  naturally  so, 
as  he  is  always  the  first  to  speak  and  to  act;  but  he  claims 
no  authority;  he  does  not  appoint  a  successor  to  Judas, 
nor  do  the  eleven  apostles  unite  in  electing  a  successor. 
The  whole  body  of  Christians  is  consulted;  it  is  significant 
that  just  here  their  number  is  given  as  "about  a  hundred 
and  twenty,"  as  if  to  indicate  that  all  participated  equally 
in  the  act.  From  the  very  first  there  is  a  note  of  democracy 
in  the  government  of  the  Church. 

The  appeal  of  Peter  is  to  the  Old  Testament.  Ps.  69  :  25 ; 
109  :  8.  Jesus  had  opened  the  mind  of  the  disciples  "that 
they  might  understand  the  scriptures."  Luke  24  :  45. 
The  psalmist  had  in  mind,  probably,  a  traitor  of  his  own 
day,  such  as  ^hithophel;  but  the  words  are  interpreted 
as  a  symbolic  prophecy  of  Judas  and  his  treachery.  The 
authority  of  the  Old  Testament  is  thus  recognized,  but  it 
is  interpreted  in  the  light  of  the  new  faith. 

As  to  Judas,  the  reference  to  his  revolting  death,  vs. 
18,  19,  is  made  by  Luke,  the  historian,  and  is  not  a  part  of 
the  speech  of  Peter.     Its  apparent  discrepancy  from  the 


26  FOUNDING  OF  CHURCH    Acts  1  :  15-26 

account  given  in  the  Gospels  can  be  reconciled,  probably, 
by  supposing  that  the  rope  used  by  the  suicide  broke,  and 
further  that  the  use  made  of  the  money  which  he  threw 
down  in  the  Temple  is  indicated  by  the  statement  that  he 
"obtained  a  field  with  the  reward  of  his  iniquity."  More 
important  is  the  question  as  to  how  he  became  an  apostate 
and  a  traitor.  The  true  view  of  his  character  and  career 
is  not  that  which  makes  him  either  a  monster  of  iniquity 
or  an  innocent  blunderer.  He  was  neither.  His  case  is 
painfully  familiar.  His  is  the  example  of  one  who,  in  the 
light  of  close  companionship  with  Christ,  clings  to  an  evil 
passion.  Under  such  conditions,  character  most  rapidly 
deteriorates.  His  love  of  gain  gradually  becomes  his 
master,  and  when  circumstances  have  so  combined  he  is 
willing,  for  a  few  pieces  of  silver,  to  betray  his  Lord.  His 
career  is  not  a  study  in  psychology  for  the  curious;  it  is  a 
practical  warning  for  every  follower  of  Christ. 

The  apostolate,  as  described  by  Peter,  was  of  the  nature 
of  a  "bishopric,"  or  an  " overseership ; "  the  apostles  were 
to  be  the  ofhcial  leaders  of  the  Christian  community;  yet, 
more  important  still,  they  were  to  be  the  ofhcial  witnesses 
to  the  life  and  teachings,  and  particularly  to  the  resur- 
rection, of  Christ.  For  this  reason  Peter  suggested  that, 
to  fill  the  place  of  Judas,  one  should  be  chosen  who  had 
been  a  companion  of  Christ  and  who  thus  would  be  a 
credible  witness  of  the  resurrection.  Paul  was  qualified 
by  a  supernatural  and  glorious  vision  of  the  risen  Lord. 
In  the  strict  sense,  of  course,  apostles  no  longer  exist;  but 
the  principle  still  holds  that  while  all  believers  may  testify 
for  Christ,  the  Church  is  wise  in  selecting  and  training 
certain  men  who  as  ordained  ministers  may  be  official 
witnesses  to  the  truth. 

The  choice  of  Matthias  was  not  merely  by  a  resort  to 
"the  lot";  first  of  all,  the  disciples  exercised  their  reason, 
and  narrowed  down  their  choice  to  two  men,  either  of 
whom  was  qualified  to  fill  the  office;  then  the  final  deci- 
sion was  left  to  the  Lord  who  was  addressed  in  prayer. 
Finally,  to  be  certain  of  his  will,  "they  gave  lots  for  them; 
and  the  lot  fell  upon  Matthias."  The  use  of  the  lot  is  not 
always  wrong;   but  it  is  noticeable  that  after  the  Day  ofc 


Acts  2  : 1-10     WITNESS  IN  JERUSALEM  27 

Pentecost  it  is  never  again  mentioned  in  the  New  Testa- 
ment. The  Lord  guides  his  followers  by  his  Spirit,  but  he 
expects  us  to  reason  from  providences,  to  consult  Scrip- 
ture, and,  above  all  else,  to  submit  our  wills  to  his  in  prayer. 
In  this  story  of  the  election  of  Matthias,  prayer  to  Christ 
is  first  recorded;  it  is  not  the  last  such  prayer.  Inter- 
cession properly  may  be  addressed  to  the  Father  or  the 
Son  or  the  Holy  Spirit;  but  the  usual  form  is  to  the  Father, 
in  the  name  of  the  Son,  by  the  power  of  the  Spirit.  It  is 
evident  that  Luke  wishes  us  to  understand  that  Matthias 
was  properly  chosen  and  in  accordance  with  the  will  of 
Christ.  He  declares  that  "he  was  numbered  with  the 
eleven  apostles";  and  Luke  afterwards  shows  how  the 
name  of  the  apostolic  band  was  gradually  changed  from 
"the  eleven"  to  "the  twelve."  Ch.  1  :  26;  2  :  14;  6  :  2. 
The  number  of  official  witnesses  is  now  complete;  over- 
seers are  ready  to  care  for  the  new  converts.  Pentecost 
will  follow,  and  its  events  will  fill  the  first  great  chapter  in 
the  history  of  the  Church  as  it  witnesses  for  Christ. 

2.     The  First  Converts.     Ch.  2 

a.  The  Pentecostal  Gift.     Ch.  2  :  1-13 

1  And  when  the  day  of  Pentecost  was  now  come,  they  were 
all  together  in  one  place.  2  And  suddenly  there  came  from 
heaven  a  sound  as  of  the  rushing  of  a  mighty  wind,  and  it 
filled  all  the  house  where  tiiey  were  sitting.  3  And  there 
appeared  unto  them  tongues  parting  asunder,  like  as  of  fire; 
and  it  sat  upon  each  one  of  them.  4  And  they  were  all 
filled  with  the  Holy  Spirit,  and  began  to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance. 

5  Now  there  were  dwelUng  at  Jerusalem  Jews,  devout 
men,  from  every  nation  under  heaven.  6  And  when  this 
sound  was  heard,  the  multitude  came  together,  and  were 
confoimded,  because  that  every  man  heard  them  speaking 
in  his  own  language.  7  And  they  were  all  amazed  and 
marvelled,  saying.  Behold,  are  not  all  these  that  speak 
Galilaeans?  8  And  how  hear  we,  every  man  in  our  own 
language  wherein  we  were  bom?  9  Parthians  and  Medes 
and  Elamites,  and  the  dwellers  in  Mesopotamia,  in  Judaea 
and  Cappadocia,  in  Pontus  and  Asia,  10  in  Phrygia  and 
Pamphylia,  in  Egypt  and  the  parts  of  Libya  about  Cyrene, 


28  FOUNDING  OF  CHURCH    Acts  2  :  11-13 

and  sojourners  from  Rome,  both  Jews  and  proselytes,  11 
Cretans  and  Arabians,  we  hear  them  speaking  in  our  tongues 
the  mighty  works  of  God.  12  And  they  were  all  amazed, 
and  were  perplexed,  saying  one  to  another.  What  meaneth 
this?  13  But  others  mocking  said,  They  are  filled  with 
new  wine. 

No  more  opportune  day  could  have  been  selected  for  the 
disciples  to  begin  their  witness  for  Christ;  for  Pentecost 
was  the  most  popular  feast  of  the  Jewish  year  and  the 
whole  city  was  then  thronged  with  pilgrims  from  every 
quarter  of  the  globe.  As  the  name  implies,  this  feast  fell 
on  "the  fiftieth  day"  after  the  Sabbath  of  passover  week. 
It  was  also  called  the  "Day  of  First  Fruits,"  for  it  was  a 
harvest  festival,  and  its  observance  included  the  present- 
ing to  the  Lord  of  two  loaves  made  from  the  ripened  wheat. 
Thus  there  could  have  been  n©  mere  fitting  time  for  the 
first  great  gathering  of  converts  into  the  Christian  Church. 
Figurati\'ely  speaking,  this  Day  of  Pentecost  has  never 
ended,  for  by  the  same  power  and  by  the  preaching  of 
the  same  message  souls  are  still  being  gathered  into  the 
garner  of  God. 

This  power  is  that  of  the  Holy  Spirit.  We  are  not  to 
imagine  that  at  this  Pentecost  he  first  came  into  the  world. 
In  all  ages  he  had  been  imparting  life  and  guidance  and 
strength  and  holiness  to  the  people  of  God;  but  he  was 
now  to  work  with  a  new  instrument,  namely,  the  truth 
concerning  a  crucified,  risen,  ascended,  divine  Saviour. 
For  the  proclamation  of  this  truth  the  Church  was  the 
appointed  agent;  the  story  of  Pentecost,  therefore,  is  the 
first  chapter  in  the  history  of  the  Church  as  it  witnesses 
for  Christ,  and  it  embodies  the  impressive  lesson  that  in  all 
successful  witnessing  the  power  is  that  of  the  Spirit  and 
the  instrument  is  the  message  of  the  gospel. 

As  the  story  opens  the  disciples  are  assembled,  probably 
in  "the  upper  room,"  on  a  Sunday  morning,  with  their 
hearts  fixed  upon  Christ,  waiting  for  the  fulfillment  of  his 
promise.  Such  a  place  and  time  and  attitude  are  unfail- 
ing conditions  of  blessing.  "Suddenly  there  came  from 
heaven  a  sound  as  of  the  rushing  of  a  mighty  wind"; 
there  was  no  wind,  but  the  sound  was  a  symbol  of  the  , 


Acts  2  :  11-13  WITNESS  IN  JERUSALEM  29 

Spirit;  it  indicated  his  power,  mighty,  mysterious,  heav- 
enly but  unseen.  "And  there  appeared  unto  them  tongues 
parting  asunder,  like  as  of  J&re;  and  it  sat  upon  each  one 
of  them";  there  was  no  fire,  but  upon  each  believer  there 
rested  a  luminous  tongue,  symbolic  of  the  fervent,  zealous 
witness  each  would  be  empowered  to  bear.  "And  they 
were  all  filled  with  the  Holy  Spirit";  they  were  brought 
completely  under  his  control;  that  was  for  the  disciples 
the  essential  experience  of  Pentecost.  It  was  repeated 
again  and  again  in  the  days  which  followed.  It  is  an  ex- 
perience which  is  normal  and  natural  for  all  the  followers 
of  Christ.  His  Spirit  never  leaves  a  believer,  but  ever  and 
again,  as  one  is  surrendered  to  the  will  of  the  Lord,  he  is 
absolutely,  if  unconsciously,  dominated  by  his  Spirit. 

In  the  case  of  these  disciples  the  experience  was  accom- 
panied by  a  marvelous  gift  and  they  "began  to  speak  with 
other  tongues,  as  the  Spirit  gave  them  utterance."  This 
ability  to  speak  in  foreign  languages  not  previously  learned 
was  merely  a  temporary  endowment  granted  for  a  special 
purpose.  It  was  one  of  those  miraculous  spiritual  gifts 
which  marked  the  age  of  the  apostles.  In  modern  times 
the  claim  to  possess  this  power  has  never  been  established 
on  credible  evidence,  nor  is  the  dominance  of  the  Spirit  in 
the  life  of  a  believer  to  be  tested  by  the  presence  of  any 
special  gift.  One  who  is  obedient  to  his  Master  is  granted 
the  ability  to  do  the  will  of  the  Master,  but  "and  fruit  of 
the  Spirit  is  love,  joy,  peace,  longsuffering,  kindness,  good- 
ness, faithfulness,  meekness,  self-control." 

The  gift  of  tongues  was  exactly  the  preparation  needed 
by  the  disciples  for  the  task  of  witnessing  to  the  throngs 
who  had  gathered  from  all  parts  of  the  world  to  observe 
the  feast;  for  "there  were  dwelling  at  Jerusalem  Jews, 
devout  men,  from  every  nation  under  heaven."  The 
miracles  of  the  Bible  were  not  mere  prodigies  which  aroused 
wonder;  they  had  aU^ractical  purpose.  So  this  gift  at 
Pentecost  made  it  possible  for  the  gospel  story  to  be  given 
on  a  single  day  to  hearers  from  many  different  nations  and 
to  be  carried  by  them  to  their  distant  homes. 

Miracles,  however,  ^id  occasion  surprise  and  arouse  in- 
terest;   for  this  also  mey  were  designed,  and  the  gift  of 


30  FOUNDING  OF  CHURCH    Acts  2  :  14-19 

tongues  at  once  drew  together  a  great  multitude  and  fixed 
their  attention  upon  messages  to  which  otherwise  they 
might  have  been  indifferent,  for  when  "every  man  heard 
them  speaking  in  his  own  language  .  .  .  they  were  all 
amazed  and  marvelled." 

Miracles,  moreover, S^ere  "signs"  of  divine  power  and 
symbols  of  abiding  trunis.  Thus  the  gift  of  tongues  con- 
vinced many  hearers  of  the  reality  of  the  gospel  message 
as  the  disciples  declared  "the  mighty  works  of  God." 
To  others  the  utterances  seemed  but  the  babbling  of  men 
who  were  "filled  with  new  wine;"  and  thus  the  story  of 
the  cross  has  often  been  regarded  as  "foolishness"  by 
the  reputed  wise  men  of  the  world. 

To  the  disciples  the  gift  of  tongues  and  the  providential 
opportunity  of  addressing  men  from  so  many  different 
countries  and  nations  must  have  brought  the  remem- 
brance of  the  promised  presence  and  power  of  the  Master 
and  of  his  assurance  that  they  should  be  his  witnesses 
"unto  the  uttermost  part  of  the  earth."  To  the  Church 
of  to-day  this  story  of  the  Pentecostal  gift  should  bring  a 
like  assurance  of  needed  grace  for  those  who  undertake  to 
carry  the  gospel  of  Christ  to  all  the  peoples  of  the  world. 

b.  Peter's  First  Sermon.     Ch.  2  :  14-41 

14  But  Peter,  standing  up  with  the  eleven,  lifted  up  his 
voice,  and  spake  forth  unto  tiiem,  saying.  Ye  men  of  Judaea, 
and  all  ye  that  dwell  at  Jerusalem,  be  this  known  unto  you, 
and  give  ear  unto  my  words.  15  For  these  are  not  drunken, 
as  ye  suppose;    seeing  it  is  hut  the  third  hour  of  the  day; 

16  but  this  is  that  which  hath  been  spoken  through  the  prophet 
Joel: 

17  And  it  shall  be  in  the  last  days,  saith  God, 

I  will  pour  forth  of  my  Spirit  upon  all  flesh : 
And  your  sons  and  your  daughters  shall  prophesy, 
And  your  young  men  shall  see  visions. 
And  your  old  men  shall  dream  dreams : 

18  Yea  and  on  my  servants  and  on  my  handmaidens  in  those 

days 
Will  I  pour  forth  of  my  Spirit;  and  they  shall  prophesy. 

19  And  I  will  show  wonders  in  the  heaven  above, 
And  signs  on  the  earth  beneath ; 

Blood,  and  fire,  and  vapor  of  smoke: 


Acts  2  :  20-38  WITNESS  IN  JERUSALEM  31 

20  The  sun  shall  be  turned  into  darkness, 
And  the  moon  into  blood, 

Before  the  day  of  the  Lord  come. 
That  great  and  notable  day: 

21  And  it  shall  be,  that  whosoever  shall  call  on  the  name  of 

the  Lord  shall  be  saved. 

22  Ye  men  of  Israel,  hear  these  words:  Jesus  of  Nazareth,  a 
man  approved  of  God  unto  you  by  mighty  works  and  wonders 
and  signs  which  God  did  by  him  in  the  midst  of  you,  even  as 
ye  yourselves  know;  23  him,  being  delivered  up  by  the 
determinate  counsel  and  foreknowledge  of  God,  ye  by  the 
hand  of  lawless  men  did  crucify  and  slay:  24  whom  God 
raised  up,  having  loosed  the  pangs  of  death:  because  it  was 
not  possible  that  he  should  be  holden  of  it.  25  For  David 
saith  concerning  him, 

I  beheld  the  Lord  always  before  my  face; 

For  he  is  on  my  right  hand,  that  I  should  not  be  moved: 

26  Therefore  my  heart  was  glad,  and  my  tongue  rejoiced; 
Moreover  my  flesh  also  shall  dwell  in  hope : 

27  Because  thou  wilt  not  leave  my  soul  imto  Hades, 
Neither  wilt  thou  give  thy  Holy  One  to  see  corruption. 

28  Thou  madest  known  unto  me  the  ways  of  life ; 

Thou  shalt  make  me  full  of  gladness  with  thy  countenance. 

29  Brethren,  I  may  say  unto  you  freely  of  the  patriarch 
David,  that  he  both  died  and  was  buried,  and  his  tomb  is 
with  us  unto  this  day.  30  Being  therefore  a  prophet,  and 
knowing  that  God  had  sworn  with  an  oath  to  him,  that  of 
the  fruit  of  his  loins  he  would  set  one  upon  his  throne;  31  he 
foreseeing  this  spake  of  the  resurrection  of  the  Christ,  that 
neither  was  he  left  unto  Hades,  nor  did  his  flesh  see  cor- 
ruption. 32  This  Jesus  did  God  raise  up,  whereof  we  all 
are  witnesses.  33  Being  therefore  by  the  right  hand  of  God 
exalted,  and  having  received  of  the  Father  the  promise  of 
the  Holy  Spirit,  he  hath  poured  forth  this,  which  ye  see  and 
hear.  34  For  David  ascended  not  into  the  heavens:  but  he 
saith  himself. 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 

35  Till  I  make  thine  enemies  the  footstool  of  thy  feet. 

36  Let  all  the  house  of  Israel  therefore  know  assuredly,  that 
God  hath  made  him  both  Lord  and  Christ,  this  Jesus  whom 
ye  crucified. 

37  Now  when  they  heard  this,  they  were  pricked  in  their 
heart,  and  said  unto  Peter  and  the  rest  of  the  apostles. 
Brethren,  what  shall  we  do?    38  And  Peter  said  unto  them, 


32  FOUNDING  OF  CHURCH    Acts  2  -.39-41 

Repent  ye,  and  be  baptized  every  one  of  you  in  the  name  of 
Jesus  Christ  unto  the  remission  of  your  sins;  and  ye  shall 
receive  the  gift  of  the  Holy  Spirit.  39  For  to  you  is  the 
promise,  and  to  your  children,  and  to  all  that  are  afar  off, 
even  as  many  as  the  Lord  our  God  shall  call  unto  him.  40 
And  with  many  other  words  he  testified,  and  exhorted  them, 
saying.  Save  yourselves  from  this  crooked  generation.  41 
They  then  that  received  his  word  were  baptized:  and  there 
were  added  unto  them  in  that  day  about  three  thousand  souls. 

The  presence  and  power  of  the  Holy  Spirit  were  mani- 
fested at  Pentecost  not  only  by  the  gift  of  tongues,  but 
quite  as  truly  by  the  sermon  of  Peter  which  resulted  in 
the  conversion  of  three  thousand  souls.  How  else  can  be 
accounted  for  the  Intrepid  courage  of  the  man  who  In 
cowardice,  a  few  days  earlier,  had  denied  his  Lord,  but  who 
now  stands  before  a  multitude  In  the  streets  of  Jerusalem 
boldly  rebuking  a  nation  for  its  unbelief  and  crime?  No 
less  astonishing  are  the  skill  and  wisdom  shown  by  this 
untutored  fisherman  as  he  so  marshals  his  arguments  and 
presents  his  proofs  as  to  avoid  offense  and  to  bring  con- 
viction to  a  hostile  and  bigoted  multitude. 

No  modern  preacher  can  claim  such  divine  inspiration 
as  Peter  enjoyed ;  yet  one  who  would  be  used  by  the  Spirit 
should  Imitate  him  In  at  least  two  particulars:  he  preached 
Christ,  and  he  .expounded  the  Scriptures.  The  purpose  of 
his  address  was  to  prove  that  Jesus  of  Nazareth  is  the 
Messiah,  the  divine  Saviour  of  the  world;  In  demonstrat- 
ing this  theme  he  used  as  his  proofs  Old  Testament 
quotations  which  indeed  comprised  nearly  half  of  his 
sermon. 

(1)  The  Introduction,  vs.  14-21,  shrewdly  refers  to  the 
gift  of  tongues,  defending  the  disciples  against  the  charge 
of  intoxication  on  the  ground  of  Jewish  customs,  and  ex- 
plaining the  miracle  as  a  partial  fulfillment  of  the  prophecy 
of  Joel  which  declared  that  this  present  age  would  be 
marked  by  such  manifestations  of  the  Spirit's  power  as 
Peter  declared  the  gift  of  tongues  to  be.  Joel  had  pre- 
dicted, however,  that  the  age  would  end  amidst  terrific 
portents  and  in  divine  judgment,  but  that  "whosoever 
shall  call  on  the  name  of  the  Lord  shall  be  saved."    That" 


Acts  2  :  39-41   WITNESS  IN  JERUSALEM  33 

Jesus  of  Nazareth  is  the  divine  Lord  who  will  some  day- 
return  in  judgment,  upon  whom  men  must  now  call  in 
penitence  and  faith,  this  is  the  truth  Peter  proceeded  to 
establish;  and  it  is  the  heart  of  every  gospel  message 
to-day. 

(2)  The  Argument,  vs.  22-36,  is  threefold:  (a)  Jesus 
had  been  approved  of  God  by  "mighty  works  and  wonders 
and  signs";  of  these  the  hearers  were  witnesses.  In 
modern  days  it  is  not  popular  to  argue  from  the  miracles 
oi  Christ  to  the  reality  of  his  claims  and  to  his  saving  power; 
but  one  need  not  be  ashamed  to  imitate  this  logic  of  the 
Apostle  Peter. 

(b)  Jesus  died  and  rose  again,  vs.  23-32;  the  Christ, 
according  to  Scripture  was  to  die  and  rise  again;  there- 
fore Jesus  was  the  Christ.  This  argument  from  the  resur- 
rection of  our  Lord  is  still  valid.  His  victory  over  death 
was  the  greatest  of  all  miracles.  Our  Christian  faith  is 
still  based  on  the  facts  implied  by  that  empty  tomb.  This 
truth  is  still  to  be  proclaimed  as  the  hope  of  the  world.  Of 
this  resurrection  Peter  declared  the  disciples  were  the 
witnesses;  to  the  same  fact  of  a  living  Christ  all  believers 
should  bear  testimony  by  their  words  and  deeds. 

(c)  Jesus  ascended  to  the  "right  hand"  of  God;  the 
Christ,  according  to  the  prediction  of  David,  was  so  to 
ascend,  vs.  34,  35 ;  the  gift  of  the  Holy  Spirit  was  firoof 
that  Jesus  thus  had  assumed  the  place  of  supreme  power. 
Therefore  this  argument,  like  the  two  already  stated,  led 
to  the  conclusion  that  Jesus  is  indeed  the  Lord  and  Christ 
of  whom  Joel  and  other  prophets  had  spoken ;  and  it  was 
at  once  evident  that,  in  rejecting  and  crucifying  him,  the 
Jews  had  been  guilty  of  an  unparalleled  crime..  So,  too, 
the  present  work  of  the  Holy  Spirit  is  a  witness  to  the 
divine  power  of  Christ,  and  those  who  reject  Christ  are 
refusing  a  salvation  which  he  alone  can  give,  and  are  plac- 
ing themselves  in  opposition  to  the  only  power  which  can 
bring  blessing  to  them  and  to  the  world. 

(3)  The  Appeal,  vs.  37-40,  with  which  Peter  closes  his 
sermon,  is  made  to  men  who  have  been  stirred  in  their 
hearts  by  his  presentation  of  Christ.  He  pleads  with  them 
to  repent  and  to  be  baptized,  and  he  promises  them  the 


34  FOUNDING  OF  CHURCH     Acts  2  :  42-47 

gift  of  the  Holy  Spirit;  for  all  the  blessings  which  the 
divine  Lord  can  give  are  assured  to  those  who  turn  from 
sin  and  sincerely  confess  their  faith  in  him. 

(4)  The  Result  of  this  sermon,  v.  41,  was  the  conversion 
of  three  thousand  souls;  this,  too,  was  a  manifestation  of 
the  power  of  the  Holy  Spirit,  for,  no  matter  how  eloquent 
or  Scriptural  the  sermon,  souls  are  renewed  only  by  the 
Spirit  of  the  living  Christ. 

c.  The  Life  of  the  Converts.     Ch.  2  :  42-47 

42  And  they  continued  stedfastly  in  the  apostles*  teaching 
and  fellowship,  in  the  breaking  of  bread  and  the  prayers. 

43  And  fear  came  upon  every  soul:  and  many  wonders 
and  signs  were  done  tlurough  the  apostles.  44  And  all  that 
believed  were  together,  and  had  all  things  common ;  45  and 
they  sold  their  possessions  and  goods,  and  parted  them  to 
all,  according  as  any  man  had  need.  46  And  day  by  day, 
continuing  stedfastly  with  one  accord  in  the  temple,  and 
breaking  bread  at  home,  they  took  their  food  with  gladness 
and  singleness  of  heart,  47  praising  God,  and  having  favor 
with  all  the  people.  And  the  Lord  added  to  them  day  by 
day  those  that  were  saved. 

No  less  marvelous  than  the  gift  of  tongues  or  the  elo- 
quence of  Peter  or  the  conversion  of  a  multitude  was  the 
conduct  of  those  who  accepted  Christ  as  their  Saviour. 
Many  persons  seem  to  suppose  that  Pentecostal  power  is 
attested  by  striking  gifts  or  ability  in  public  speech;  its 
best  proof  is  found  in  the  daily  life  of  the  believer.  These 
early  Christians  continued  to  seek  for  instruction  from  the 
men  who  really  knew  the  Lord ;  they  rejoiced  in  spiritual 
fellowship;  they  observed  the  sacrament  which  reminded 
them  of  the  Saviour's  death;  they  met  frequently  for 
prayer  and  praise;  they  were  cheerful  and  contented; 
they  loved  one  another  so  fervently  that  "they  sold  their 
possessions  and  goods,  and  parted  them  to  all,  according 
as  any  man  had  need."  The  Spirit  of  Christ  bound  these 
believers  into  one  body,  united  in  faith  and  love  and 
hope;  and  thus  it  is  not  strange  that  Pentecost  is  com- 
monly regarded  as  the  true  birthday  of  the  Christian 
Church;    nor  is  it  surprising  that  such  men  were  held  in 


Acts  3  :  1-ld     WITNESS  IN  JERUSALEM  35 

"favor  with  all  the  people"  and  that  additions  were  made 
to  their  numbers  "day  by  day." 

3.     The  First  Opposition.     Chs.  3  :  1  to  4  :  31 

a.  The  Lame  Man  Healed.     Ch.  3  :  1-10 

1  Now  Peter  and  John  were  going  up  into  the  temple  at 
the  hour  of  prayer,  being  the  ninth  hour.  2  And  a  certain 
man  that  was  lame  from  his  mother's  womb  was  carried, 
whom  they  laid  daily  at  the  door  of  the  temple  which  is  called 
Beautiful,  to  ask  alms  of  them  that  entered  into  the  temple; 
3  who  seemg  Peter  and  John  about  to  go  into  the  temple, 
asked  to  receive  an  alms.  4.  And  Peter,  fastening  his  eyes 
upon  him,  with  John,  said,  Look  on  us.  5  And  he  gave 
heed  unto  them,  expecting  to  receive  something  from  them. 
6  But  Peter  said,  Silver  and  gold  have  I  none;  but  what  I 
have,  that  give  I  thee.  In  the  name  of  Jesus  Christ  of 
Nazareth,  walk.  7  And  he  took  him  by  the  right  hand, 
and  raised  him  up :  and  immediately  his  feet  and  his  ankle- 
bones  received  strength.  8  And  leaping  up,  he  stood,  and 
began  to  walk;  and  he  entered  with  them  into  the  temple, 
walking,  and  leaping,  and  praising  God.  9  And  all  the 
people  saw  him  walking  and  praising  God:  10  and  they  took 
knowledge  of  him,  that  it  was  he  that  sat  for  alms  at  the 
Beautiful  Gate  of  the  temple;  and  they  were  filled  with 
wonder  and  amazement  at  that  which  had  happened  unto  him. 

The  healing  of  the  lame  man  at  the  Beautiful  Gate  of 
the  Temple  was  not  the  first  and  possibly  not  the  most 
marvelous  miracle  which  had  been  wrought  by  the  apostles 
since  the  Day  of  Pentecost;  but  it  is  related  because  it 
brought  the  apostles  to  the  notice  of  the  Jewish  rulers  and 
resulted  in  the  first  serious  opposition  to  the  Christian 
Church.  The  whole  story  forms  an  important  section  of 
The  Acts,  for  in  the  history  of  "The  Church  Witnessing 
for  Christ"  this  narrative  shows  the  independence  of  the 
Church  and  its  boldness  in  witnessing. 

The  recital  of  the  miracle  is  in  itself  interesting,  in- 
structive, and  dramatically  vivid.  The  agents  through 
whom  the  marvel  is  wrought  are  Peter  and  John.  As  in 
the  Gospel  narrative  they  are  united  in  closest  fellowship 
with  Christ,  so  in  The  Acts  they  are  companions  in  the 
leadership  of  his  Church.    These  two  apostles  "were  going 


36  FOUNDING  OF  CHURCH       Acts  3  :  1-10 

up  into  the  temple  at  the  hour  of  prayer,"  for,  like  all 
their  fellow  Christians,  they  still  regarded  themselves  as 
loyal  Jews  and  observed  all  the  ceremonies  and  forms  of 
their  national  worship.  Surely  it  is  well  for  the  people  of 
God  always  to  have  fixed  places  and  times  for  prayer. 

They  are  about  to  pass  from  the  outer  to  the  inner 
courts  of  the  Temple.  Their  way  leads  through  the  gate 
which  was  called  "Beautiful"  because  of  its  superb  doors 
of  Corinthian  bronze.  Their  attention  is  drawn  to  a  poor 
cripple  who  has  been  lame  from  his  birth,  who  for  years 
has  been  carried  daily  to  this  public  place  that  he  might 
have  opportunity  "to  ask  alms  of  them  that  entered  into 
the  temple."  When  he  makes  his  appeal  to  the  apostles 
his  hopes  are  aroused  by  the  reply  of  Peter,  "Look  on  us." 

Then  he  is  startled  as  he  hears  the  words:  "Silver  and 
gold  have  I  none;  but  what  I  have,  that  give  I  thee.  In 
the  name  of  Jesus  Christ  of  Nazareth,  walk."  Peter 
meant,  of  course,  that  he  had  for  the  man  something  not 
less  but  more  valuable  than  "silver  and  gold";  he  offered 
to  the  helpless  man  healing  "in  the  name"  of  Christ, 
that  is,  in  virtue  of  all  that  had  been  revealed  and  declared 
concerning  Christ  as  a  living,  divine  Saviour.  To  this 
promise  the  faith  of  the  cripple  made  an  instant  response. 
Then  Peter  "took  him  by  the  right  hand,  and  raised  him 
up,"  not  to  strengthen  his  feet  but  his  faith;  "and  leaping 
up,  he  stood,  and  began  to  walk;  and  he  entered  into  the 
temple,  walking,  and  leaping,  and  praising  God.  And  all 
the  people  saw  him  .  .  .  and  they  were  filled  with  wonder 
and  amazement."  It  was  indeed  a  notable  cure;  the  man 
was  well  known,  there  were  countless  witnesses  to  identify 
him,  he  had  been  a  cripple  for  forty  years,  and  he  was 
given  "perfect  soundness"  in  an  instant  of  time,  as  he 
put  his  trust  in  the  living  Christ. 

It  is  not  unwise  to  dwell  upon  the  truths  which  such  a 
story  may  symbolize.  The  human  race  may  be  pictured 
as  lying  outside  the  temple  of  true  life,  of  real  service,  of 
actual  worship.  Weak  and  helpless  and  hopeless,  man- 
kind is  in  need  of  the  transforming  power  which  comes  to 
those  who  put  their  trust  in  Christ.  Men  have  less  need 
of  alms  than  of  spiritual  renewal,  less  need  of  charity  than 


Acts  3  :  11-26    WITNESS  IN  JERUSALEM  37 

of  strength  for  self-support.  It  is  the  duty  of  the  Church 
to  stretch  out  the  right  hand  in  loving  ministry,  to  offer 
rehef  and  to  express  sympathy,  but  to  do  so  "in  the  name 
of  Jesus  Christ,"  and  to  inspire  faith  in  him  who  alone 
can  heal  and  save. 

b.  Peter's  Second  Sermon.     Ch.  3  :  11-26 

11  And  as  he  held  Peter  and  John,  all  the  people  ran  to- 
gether unto  them  in  the  porch  that  is  called  Solomon's, 
greatly  wondering.  12  And  when  Peter  saw  it,  he  answered 
unto  the  people,  Ye  men  of  Israel,  why  marvel  ye  at  this 
man?  or  why  fasten  ye  your  eyes  on  us,  as  though  by  our 
own  power  or  godliness  we  had  made  him  to  walk?  13  The 
God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God  of  our 
fathers,  hath  glorified  his  Servant  Jesus ;  whom  ye  delivered 
up,  and  denied  before  the  face  of  Pilate,  when  he  had  deter- 
mined to  release  him.  14  But  ye  denied  the  Holy  and 
Righteous  One,  and  asked  for  a  murderer  to  be  granted  unto 
you,  15  and  killed  the  Prince  of  hfe;  whom  God  raised  from 
the  dead;  whereof  we  are  witnesses.  16  And  by  faith  in 
his  name  hath  his  name  made  this  man  strong,  whom  ye 
behold  and  know:  yea,  the  faith  which  is  through  him  hath 
given  him  this  perfect  soundness  in  the  presence  of  you  all. 
17  And  now,  brethren,  I  know  that  in  ignorance  ye  did  it,  as 
did  also  your  rulers.  18  But  the  things  which  God  fore- 
showed by  the  mouth  of  all  the  prophets,  that  his  Christ 
should  suffer,  he  thus  fulfilled.  19  Repent  ye  therefore, 
and  turn  again,  that  your  sins  may  be  blotted  out,  that  so 
there  may  come  seasons  of  refreshing  from  the  presence  of 
the  Lord;  20  and  that  he  may  send  the  Christ  who  hath  been 
appointed  for  you,  even  Jesus:  21  whom  the  heaven  must 
receive  until  the  times  of  restoration  of  all  things,  whereof 
God  spake  by  the  mouth  of  his  holy  prophets  that  have  been 
from  of  old.  22  Moses  indeed  said,  A  prophet  shall  the 
Lord  God  raise  up  unto  you  from  among  your  brethren,  Uke 
unto  me ;  to  him  shall  ye  hearken  in  all  tilings  whatsoever  he 
shall  speak  unto  you.  23  And  it  shall  be,  that  every  soul 
that  shall  not  hearken  to  that  prophet,  shall  be  utterly  de- 
stroyed from  among  the  people.  24  Yea  and  all  ttie  prophets 
from  Samuel  and  them  that  followed  after,  as  many  as  have 
spoken,  they  also  told  of  these  days.  25  Ye  are  the  sons  of 
the  prophets,  and  of  the  covenant  which  God  made  with  your 
fathers,  saying  unto  Abraham,  And  in  thy  seed  shall  all  the 
families  of  the  earth  be  blessed.    26  Unto  you  first  God, 


38  FOUNDING  OF  CHURCH     Acts  3  :  11-26 

having  raised  up  his   Servant,   sent  him  to  bless  you,   in 
turning  away  every  one  of  you  from  your  iniquities. 

The  notable  miracle  which  had  been  wrought  at  the 
Beautiful  Gate  of  the  Temple  provided  for  Peter  an  eager 
audience,  and  also  afforded  him  a  proof  of  the  truth  he 
wished  to  establish.  So  it  had  been  on  the  Day  of  Pente- 
cost; the  gift  of  tongues  attracted  the  attention  of  a  multi- 
tude and  also  established  the  fact  that  Jesus  was  "Lord 
and  Christ."  So  when  a  cripple  who  had  been  lame  from 
his  birth  was  healed  in  the  name  of  Christ,  "all  the  people 
ran  together  ...  in  the  porch  that  is  called  Solomon's, 
greatly  wondering."  To  the  throng  thus  gathered  in  the 
great  portico  or  cloister  on  the  east  side  of  the  Temple 
area  Peter  delivered  his  second  recorded  sermon. 

(1)  The  Theme,  vs.  12-18,  as  at  Pentecost,  is  the  fact 
that  Jesus  is  the  Christ,  the  Servant  of  God,  the  divine 
Saviour.  The  miracle  which  had  attracted  the  crowd,  as 
the  miracle  at  Pentecost,  gave  to  Peter  an  introduction  to 
his  theme  and  also  its  supreme  demonstration.  Pointing 
to  the  man  who  had  been  healed,  Peter  declares  that  the 
marvel  had  been  produced  by  no  power  of  his  own  but  by 
faith  in  Jesus;  it  was  this  faith  which  had  given  to  the 
cripple  "this  perfect  soundness."  This  Jesus  had  been 
"delivered  up"  and  "killed";  but  such  a  miracle  of  heal- 
ing, wrought  by  no  human  wisdom,  was  a  certain  proof 
that  he  had  risen  from  the  dead,  and  was  manifesting  his 
divine  presence  and  power. 

In  thus  witnessing  for  his  divine  Lord,  Peter  also  sets 
forth  the  incomparable  crime  of  those  by  whom  he  had 
been  rejected  and  crucified.  This  charge  is  made  the  more 
emphatic  by  a  series  of  striking  verbal  contrasts.  In  their 
guilty  unbelief  they  had  really  rejected  the  God  of  their 
fathers  whom  they  professed  to  serve.  They  delivered  to 
death  One  whom  even  the  pagan  Pilate  would  have  re- 
leased. They  "denied  the  Holy  and  Righteous  One,  and 
asked  for  a  murderer."  They  chose  a  destroyer  of  life  in 
place  of  the  giver  and  "Prince  of  life."  Him  whom  they 
killed  God  raised  up.  He  whom  they  regarded  as  a  male- 
factor  had   wrought   this   marvelous   benefaction.     The 


Acts  3  :  11-26  WITNESS  IN  JERUSALEM  39 

miracle  was  a  vindication  of  Jesus,  but  it  convicted  those 
who  had  refused  to  accept  him. 

Peter  makes  two  additional  statements;  neither  excuses 
his  hearers,  but  both  give  them  hope  of  pardon.  First,  y^ 
they  had  acted  in  ignorance;  it  was  sinful,  but  might  be 
pardoned  should  they  now  repent  in  the  light  of  the  testi- 
mony concerning  a  risen  Christ.  Secondly,  the  death  of  '' 
Christ,  which  they  had  secured,  was  part  of  the  plan  of 
salvation  of  which  all  the  prophets  had  spoken;  this  did 
not  mitigate  their  crime,  but  it  declared  to  them  the  divine 
provision  for  the  forgiveness  of  sin. 

(2)  A  Call  to  Repentance,  vs.  19-21,  naturally  follows. 
It  is  brief  and  serious,  yet  it  is  enforced  by  no  threat,  but 
based  upon  most  gracious  promises.  These  point  to  IdIcss- 
ings  both  individual  and  universal,  both  for  the  immediate 
present  and  for  the  distant  future.  If  they  would  sincerely 
repent  of  their  unbelief  and  would  turn  from  their  evil 
ways,  their  sins  would  be  "blotted  out";  and,  more  mar- 
velous still,  Jesus  Christ  would  come  back  again  from 
heaven  and  the  whole  world  would  experience  the  glad 
"times  of  restoration"  of  which  all  the  poets  and  prophets 
have  sung.  Forgiveness  of  sins  has  been  made  possible  by 
the  first  coming  of  Christ,  by  his  sufiferings  and  death; 
but  universal  blessing  is  conditioned  upon  his  appearing  a 
second  time.  Every  repentant  believer  is  hastening  that 
day,  and  such  messages  as  this  of  Peter  lead  men  to 
repentance. 

(3)  An  Appeal  to  Scripture,  vs.  22-26,  closes  the  sermon 
and  bases  both  its  warnings  and  its  promises  upon  the 
words  of  Moses  and  the  prophets.  Even  the  great  law- 
giver had  specifically  predicted  the  coming  of  Christ  and 
had  declared  the  doom  of  all  who  refuse  to  accept  him: 
"Every  soul  that  shall  not  hearken  to  that  prophet,  shall 
be  utterly  destroyed."  However,  "all  the  prophets  from 
Samuel"  had  foretold  the  present  days  of  grace;  they  had 
spoken  of  the  atoning  work  of  Christ,  and  of  his  coming 
glory;  the  promises  of  blessing  were  for  "all  the  families  of 
the  earth,"  but  first  of  all  the  offer  of  salvation  had  come  to 
Israel;  to  them  the  Christ  had  been  sent  to  bless  them  in 
turning  every  one  from  his  sins.     The  same  Saviour  is 


40  FOUNDING  OF  CHURCH       Acts  4  :  1-17 

being  presented  to-day,  and  his  appointed^  messengers 
declare  his  pardoning  grace,  the  peril  of  rejecting  him, 
and  the  possibility  of  sharing  the  blessedness  of  his  per- 
fected Kingdom. 

c.  The  Boldness  of  Peter  and  John.     Ch.  4  :  1-22 

1  And  as  they  spake  unto  the  people,  the  priests  and  the 
captain  of  the  temple  and  the  Sadducees  came  upon  them,  2 
being  sore  troubled  because  they  taught  the  people,  and  pro- 
claimed in  Jesus  the  resurrection  from  the  dead.  3  And 
they  laid  hands  on  them,  and  put  them  m  ward  unto  the 
morrow:  for  it  was  now  eventide.  4  But  many  of  them  that 
heard  the  word  believed;  and  the  niunber  of  the  men  came 
to  be  about  five  thousand. 

5  And  it  came  to  pass  on  the  morrow,  that  their  rulers  and 
elders  and  scribes  were  gathered  together  in  Jerusalem; 
6  and  Annas  the  high  priest  was  them,  and  Caiaphas,  and 
John,  and  Alexander,  and  as  many  as  were  of  the  kindred  of 
the  high  priest.  7  And  when  they  had  set  them  in  the  midst, 
they  inquired.  By  what  power,  or  in  what  name,  have  ye  done 
this?  8  Then  Peter,  filled  with  the  Holy  Spirit,  said  unto 
them.  Ye  rulers  of  the  people,  and  elders,  9  if  we  this  day 
are  examined  concerning  a  good  deed  done  to  an  impotent 
man,  by  what  means  this  man  is  made  whole;  10  be  it  known 
unto  you  all,  and  to  all  the  people  of  Israel,  that  in  the  name 
of  Jesus  Christ  of  Nazareth,  whom  ye  crucified,  whom  God 
raised  from  the  dead,  even  in  him  doth  this  man  stand  here 
laefore  you  whole.  11  He  is  the  stone  which  was  set  at 
nought  of  you  the  builders,  which  was  made  the  head  of  the 
comer.  12  And  in  none  other  is  there  salvation:  for  neither 
is  there  any  other  name  under  heaven,  that  is  given  among 
men,  wherein  we  must  be  saved.  13  Now  when  they  beheld 
the  boldness  of  Peter  and  John,  and  had  perceived  tiiat  they 
were  unlearned  and  ignorant  men,  they  marvelled;  and 
they  took  knowledge  of  them,  that  they  had  been  with  Jesus. 
14  And  seeing  the  man  that  was  healed  standing  with  them, 
they  could  say  nothing  against  it.  15  But  when  they  had 
commanded  them  to  go  aside  out  of  the  coimcil,  they  con- 
ferred among  tiiemselves,  16  saying.  What  shall  we  do  to 
these  men?  for  that  indeed  a  notable  miracle  hath  been 
wrought  through  them,  is  manifest  to  all  that  dwell  in  Jeru- 
salem; and  we  cannot  deny  it.  17  But  that  it  spread  no 
further  among  the  people,  let  us  threaten  them,  that  they 


Acts  4  :  18-22   WITNESS  IN  JERUSALEM  41 

speak  henceforth  to  no  man  in  this  name.  18  And  they 
called  them,  and  charged  them  not  to  speak  at  all  nor  teach 
in  the  name  of  Jesus.  19  But  Peter  and  John  answered  and 
said  unto  them,  Whether  it  is  right  in  the  sight  of  God  to 
hearken  imto  you  rather  than  unto  God,  judge  ye:  20  for 
we  cannot  but  speak  the  things  which  we  saw  and  heard. 
21  And  they,  when  they  had  further  threatened  them,  let 
them  go,  finding  nothing  how  they  might  punish  them, 
because  of  the  people;  for  all  men  glorified  God  for  that 
which  was  done.  22  For  the  man  was  more  than  forty  years 
old,  on  whom  this  miracle  of  healing  was  wrought. 

"^  (1)  The  Arrest  of  the  Apostles,  vs.  1-4,  was  duj  not  so 
much  to  the  miracle  which  they  had  wrought  as  to  the 
claims  of  which  the  miracle  had  been  the  occasion  and  the 
proof.  It  was  the  sermon  of  Peter  which  aroused  the 
antagonism  of  the  rulers  and  resulted  in  the  first  oppo- 
sition to  the  Christian  Church.  These  rulers  were  prompt 
to  act.  While  the  apostles  were  still  addressing  the  crowd 
which  the  miracle  had  attracted,  "the  priests  and  the 
captain  of  the  temple  and  the  Sadducees  came  upon  them 
.  .  .  and  put  them  in  ward  unto  the  morrow."  "The 
captain  of  the  temple,"  the  priest  who  was  in  charge  of 
the  sacred  precincts,  may  have  feared  a  tumult  when  he 
saw  the  excitement  aroused  by  the  man  who  had  been 
healed;  but  the  secret  source  of  the  opposition  is  disclosed 
by  the  mention  of  the  "Sadducees."  They  were  the  real 
instigators  of  the  movement.  They  formed  the  most  aristo- 
cratic, wealthy,  and  powerful  party  in  Jerusalem,  but  also 
the  least  orthodox.  As  they  were  materialists  and  denied 
the  doctrines  of  a  future  life  and  of  the  immortality  of  the 
soul,  they  were  "sore  troubled"  because  the  apostles 
"taught  the  people,  and  proclaimed  in  Jesus  the  resur- 
rection from  the  dead."  It  must  have  angered  them  to  be 
told  that  the  man  whom  they  had  crucified  had  risen  and 
was  again  to  appear.  It  may  also  be  noticed  that  they 
would  be  jealous  of  any  popular  movement  which  might 
lessen  their  power  and  endanger  the  rich  revenues  they 
reaped  from  the  Temple  worship.  However,  their  action 
was  cautious  and  guarded.  They  merely  secured  the  arrest 
of  the  apostles,  who  were  placed  in  confinement,  only  to  be 


42  FOUNDING  OF  CHURCH     Acts  4  :  18-22 

detained  until  the  next  day  because  the  hour  was  now  too 
late  for  a  public  trial. 

It  should  be  observed  that  ^keptics  like  the  Sadducees 

,  have   always   been   the   most  bitter  enemies   of   Christ; 

\ further  that  the  attacks  upon  the  Church  became  more 
bitter  only  as  its  members  were  better  prepared  to  endure 
the  trial;  and  further  that  the  Church  always  thrives 
under  persecution.  This  is  the  significance,  possibly,  of 
the  surprising  connection  of  the  statements  that  Peter 
and  John  were  arrested,  and  that  "many  of  them  that 
heard  the  word  believed;  and  the  number  of  the  men 
came  to  be  about  five  thousand." 

(2)  The  Arraignment  of  Peter  and  John,  vs.  5-7,  formed 
an  imposing  scene.  The  "rulers  and  elders  and  scribes 
were  gathered  together,"  that  is,  there  was  a  session  of  the 
sanhedrin,  the  highest  court  of  the  nation.  Among  its 
members  were  Annas,  who  had  been  deposed  by  the 
Romans  but  was  still  regarded  as  high  priest  by  the  Jews; 
Caiaphas,  his  son-in-law,  who  had  been  appointed  as  his 
successor;  and  John  and  Alexander,  whose  names  are 
mentioned  to  add  to  the  impression  of  the  dignity  and 
power  and  representative  character  of  the  council. 

The  question  officially  addressed  to  the  disciples  was 
not  sincere,  but  was  intended  as  a  snare  to  draw  from  them 
an  answer  which  might  be  construed  technically  as  blas- 
phemy: "By  what  power  [in  yourselves],  or  in  what  name 
[of  magic  or  incantation]  have  ye  done  this?  "  They  hoped 
that  the  apostles  would  ascribe  divine  power  to  some  being 
other  than  God.  Their  implied  challenge  was  at  once 
accepted;  and  the  apostles  declared  the  miracle  to  have 
been  wrought  by  their  divine  Saviour  and  Lord. 

(3)  The  Answer  of  the  Apostles,  vs.  8-12,  is  character- 
ized, however,  by  marked  courtesy  and  dignity.  When 
men  of  humble  station  are  faced  by  such  an  august  tribunal 
they  usually  exhibit  either  cringing  cowardice  or  brazen 
insolence.  Peter  is  courteous;  but  we  cannot  fail  to 
notice  the  sarcasm  of  his  opening  sentence:  "If  we  .  .  . 
are  examined  concerning  a  good  deed  done  to  an  impotent 
man" — if  this  is  the  case,  is  it  not  absurd  to  treat  as  crimi- 
nals men  who  have  merely  relieved  distress?    Thus  Peter 


Acts  4  :  18-22   WITNESS  IN  JERUSALEM  43 

at  once  places  in  a  ridiculous  light  his  enemies  who  in 
cowardice  and  treachery  have  asked  an  explanation  of  the 
miracle.  Yet  he  proceeds  to  answer  their  question,  and 
rejoices  in  the  fact  that  his  judges  do  not  and  cannot  deny 
the  reality  of  the  miracle  or  separate  it  from  the  testimony 
which  he  is  ready  to  bear.  He  boldly  declares  that  the 
man  has  been  healed  in  the  name  of  Jesus  Christ,  whom 
these  rulers  killed,  whom  in  striking  contrast  "God  raised 
from  the  dead";  they  had  treated  him  with  contempt,  but 
God  had  raised  him  to  the  place  of  supreme  honor — "a 
stone  ...  set  at  nought,"  but  now  "made  the  head  of  the 
corner."  "Neither  is  there  any  other  name  under  heaven, 
that  is  given  among  men,  wherein  we  must  be  saved," 
thus  Peter  asserts  not  only  that  the  miracle  has  been 
wrought  in  the  name  of  Jesus  Christ,  but  that  he 
and  his  judges  can  have  eternal  salvation  in  no  other 
name.  His  words  are  at  once  a  rebuke,  a  challenge,  and 
an  invitation.  They  need  to  be  reviewed  and  weighed 
to-day  by  certain  benevolent  but  superficial  talkers  who 
are  asserting  that  Christianity  is  only  one  among  many 
religions,  and  that  it  is  only  necessary  for  one  to  be 
sincere  in  his  own  belief.  Such  teachers  must  reconcile 
their  statements  with  those  of  Peter  and  John  who  were 
"filled  with  the  Holy  Spirit"  when  they  declared  that 
there  is  but  one  Name  wherein  we  must  be  saved. 

(4)  The  Threat  of  the  Rulers  and  the  Calm  Defiance  of 
the  Apostles,  vs.  13-22,  not  only  emphasize  further  the 
courage  of  Peter  and  John  but  also  actually  mark  a  crisis 
in  the  history  of  the  Church.  For  two  reasons  the  boldness 
of  the  apostles  astonished  the  members  of  the  council. 
First,  they  were  "unlearned  and  ignorant  men,"  which 
does  not  mean  that  they  were  illiterate,  but  that  they  had 
not  received  the  technical  training  of  the  Jew^h  schools  and 
therefore  might  not  have  dared  to  dispute  with  the  skilled 
lawyers  who  composed  the  court.  Secondly,  "they  took 
knowledge  of  them,  that  they  had  been  with  Jesus"; 
this  familiar  statement  is  usually  taken  to  mean  that  the 
knowledge  explained  the  conduct  of  the  apostles;  on  the 
other  hand  it  really  added  to  the  perplexity  of  the  rulers; 
the  apostles  "had  been  with  Jesus,"  they  knew  him  inti- 


44  FOUNDING  OF  CHURCH     Acts  4  :  23-27 

mately,  they  could  not  have  been  mistaken  easily  as  to 
his  identity,  yet  they  declared  him  to  be  alive,  and  in  spite 
of  their  humble  rank  they  insisted,  even  before  the  sanhe- 
drin,  that  Jesus  was  living  and  that  miracles  were  being 
wrought  in  his  name. 

The  rulers  held  a  secret  conference ;  they  could  not  deny 
the  miracle,  for  the  man  who  had  been  healed  was  standing 
in  their  midst,  but  they  could  forbid  the  apostles  to  "  teach 
in  the  name  of  Christ."  This  they  did  with  severe  threat- 
enings;  and  they  received  the  memorable  reply:  **  Whether 
it  is  right  in  the  sight  of  God  to  hearken  unto  you  rather 
than  unto  God,  judge  ye:  for  we  cannot  but  speak  the 
things  which  we  saw  and  heard."  By  these  words  the 
apostles  virtually  declared  the  Church  to  be  independent 
of  the  Jewish  State,  and  they  repudiated  the  rulers  as  be- 
ing opposed  to  God  on  whose  side  the  apostles  claimed  to 
be.  Peter  and  John  may  not  have  seen  the  full  significance 
of  their  words;  but  their  bold  determination  to  witness  for 
Christ  was  the  first  great  step  in  the  development  of  the 
Church  from  a  Jewish  sect  into  a  universal  brotherhood. 
It  does  require  courage  to  separate  from  associations 
which  one  has  held  sacred  and  to  oppose  authorities  whom 
one  has  regarded  as  supreme;  but  the  only  possible  course 
for  a  Christian  is  the  one  which  he  believes  to  be  "right 
in  the  sight  of  God."  Such  a  choice  always  results  in 
larger  liberties  and  increased  power. 

d.  The  Prayer  of  the  Church.     Ch.  4  :  23-31 

23  And  being  let  go,  they  came  to  their  own  company,  and 
reported  all  that  the  chief  priests  and  the  elders  had  said  unto 
them.  24  And  they,  when  they  heard  it,  lifted  up  tiieir 
voice  to  God  with  one  accord,  and  said,  O  Lord,  thou  that  didst 
make  the  heayen  and  the  earth  and  the  sea,  and  all  that  in 
them  is:  25  who  by  the  Holy  Spirit,  by  the  mouth  of  our 
father  David  thy  servant,  didst  say, 

Why  did  the  Gentiles  rage. 

And  the  peoples  imagine  vain  things? 

26  The  kings  of  the  earth  set  themselves  in  array, 
And  the  rulers  were  gathered  together, 
Against  the  Lord,  and  against  his  Anointed : 

27  for  of  a  truth  in  this  city  against  thy  holy  Servant  Jesus) 


Acts  4:  28-31   WITNESS  IN  JERUSALEM  45 

whom  thou  didst  anoint,  both  Herod  and  Pontius  Pilate, 
with  the  Gentiles  and  the  peoples  of  Israel,  were  gathered 
together,  28  to  do  whatsoever  thy  hand  and  thy  counsel 
foreordained  to  come  to  pass.  29  And  now.  Lord,  look  upon 
their  threatenings :  and  grant  unto  thy  servants  to  speak  thy 
word  with  all  boldness,  30  while  thou  stretchest  forth  thy 
hand  to  heal;  and  that  signs  and  wonders  may  be  done 
through  the  name  of  thy  holy  Servant  Jesus.  31  And  when 
they  had  prayed,  the  place  was  shaken  wherein  they  were 
gathered  together;  and  they  were  all  filled  with  the  Holy 
Spirit,  and  they  spake  the  word  of  God  with  boldness. 

When  Peter  and  John  were  released  by  the  rulers,  they 
hastened  back  to  their  fellow  Christians  to  report  their 
experiences.  A  meeting  was  held  for  praise  and  prayer. 
There  was  rejoicing  in  the  deliverance  of  the  apostles  and 
in  the  bold  witness  they  had  been  called  to  bear;  but  the 
situation  was  serious.  They  were  commissioned  to  wit- 
ness for  Christ,  and  now  the  supreme  rulers  of  the  nation 
had  positively  forbidden  all  testimony  In  his  name.  Their 
minds  turned  for  comfort  to  the  Scriptures,  that  unfailing 
source  of  consolation  to  Christians  In  all  ages.  It  was  the 
Second  Psalm  which  brought  them  the  needed  message; 
In  all  ages  the  gift  of  sacred  song  pours  Its  balm  on  sore 
hearts  In  hours  of  need.  In  the  words  of  David  they  found 
a  description  of  the  opposition  offered  to  Christ,  and  now 
to  his  Church.  The  parallel  is  perfect;  the  psalmist  had 
spoken  of  "kings"  and  "rulers"  and  "Gentiles"  and 
"peoples"  arrayed  against  the  "Anointed,"  and  thus 
Herod  the  king  and  Pilate  the  ruler  and  the  unbelieving 
"Gentiles"  and  the  "peoples  of  Israel"  set  themselves 
against  Jesus,  the  anointed  Christ.  As  in  their  prayer  the 
disciples  quoted  this  psalm,  they  thus  Identified  them- 
selves with  their  Lord;  the  same  hostility  from  which  he 
suffered  was  being  directed  toward  them,  his  followers. 
But  there  is  a  further  implication;  the  psalm  declared 
that  at  such  opposition,  "He  that  sitteth  in  the  heavens 
will  laugh:  the  Lord  will  have  them  in  derision,"  there- 
fore, as  the  disciples  cry  out  In  their  time  of  need  It  Is  to 
One  who  can  deliver.  It  was  not  for  deliverance,  however, 
that  the  disciples  made  specific  request,  but  for  "boldness " 


46  FOUNDING  OF  CHURCH     Acts  4  :  32-37 

in  witnessing  for  Christ  and  for  miracles  to  accompany 
and  to  attest  their  message.  The  Church  of  the  present 
day  need  not  expect  freedom  from  opposition;  but  in  all 
circumstances  courage  can  be  shown  and  wonders  can  be 
wrought  by  those  who  look  to  God  for  help  to  accomplish 
their  allotted  tasks. 

The  answer  is  sure  to  come,  as  it  did  to  the  disciples  of 
old:  "The  place  was  shaken  wherein  they  were  gathered 
together;  and  they  were  all  filled  with  the  Holy  Spirit, 
and  they  spake  the  word  of  God  with  boldness."  The 
experience  has  been  called  "a  second  Pentecost";  and  such 
indeed  it  was".  Instead,  however,  of  the  sound  like  a  wind 
and  the  tongues  of  fire  there  was  a  trembling  of  the  ground, 
to  symbolize  a  divine  presence  and  power.  Instead  of 
ability  to  speak  foreign  languages,  courage  was  given  to 
testify  for  Christ  before  their  own  countrymen.  Chris- 
tians need  to  be  "filled  with  the  Holy  Spirit"  again  and 
again.  The  supreme  condition  is  surrender  to  Christ  and 
a  whole-hearted  desire  to  do  his  will  in  spite  of  peril  and 
opposition  and  hatred.  The  result  will  be  new  courage 
and  power  in  service,  and  not  infrequently  it  will  come 
when  believers  are  assembled  in  some  "upper  room" 
where  they  have  met  to  read  the  Scriptures,  to  sing,  and 
to  unite  their  hearts  in  prayer. 

4.     The  First  Discipline.     Chs.  4  :  32  to  5  :  11 

4: 32  And  the  multitude  of  them  that  believed  were  of  one 
heart  and  soul:  and  not  one  of  them  said  that  aught  of  the 
tilings  which  he  possessed  was  his  own;  but  they  had  all 
things  common.  33  And  with  great  power  gave  the  apostles 
their  witness  of  the  resurrection  of  the  Lord  Jesus:  and 
great  grace  was  upon  them  all.  34  For  neither  was  there 
among  them  any  that  lacked :  for  as  many  as  were  possessors 
of  lands  or  houses  sold  them,  and  brought  the  prices  of  the 
things  that  were  sold,  35  and  laid  them  at  the  apostles'  feet: 
and  distribution  was  made  unto  each,  according  as  any  one 
had  need.  36  And  Joseph,  who  by  the  apostles  was  sur- 
named  Barnabas  (which  is,  being  interpreted,  Son  of  ex- 
hortation), a  Levite,  a  man  of  Cyprus  by  race,  37  having  a 
field,  sold  it,  and  brought  the  money  and  laid  it  at  the  apostles' 
feet. 


Acts  5:1-11     WITNESS  IN  JERUSALEM  47 

5: 1  But  a  certain  man  named  Ananias,  with  Sapphira  his 
wife,  sold  a  possession,  2  and  kept  back  part  of  the  price, 
his  wife  also  being  privy  to  it,  and  brought  a  certain  part, 
and  laid  it  at  the  apostles'  feet.  3  But  Peter  said,  Ananias, 
why  hath  Satan  filled  thy  heart  to  lie  to  the  Holy  Spirit,  and 
to  keep  back  part  of  the  price  of  the  land?  4  While  it 
remained,  did  it  not  remain  thine  own?  and  after  it  was  sold, 
was  it  not  in  thy  power?  How  is  it  that  thou  hast  conceived 
this  thing  in  thy  heart?  thou  hast  not  lied  unto  men,  but 
unto  God.  5  And  Ananias  hearing  these  words  fell  down 
and  gave  up  the  ghost:  and  great  fear  came  upon  all  that 
heard  it.  6  And  the  young  men  arose  and  wrapped  him 
round,  and  they  carried  him  out  and  buried  him. 

7  And  it  was  about  the  space  of  three  hours  after,  when  his 
wife,  not  knowing  what  was  done,  came  in.  8  And  Peter 
answered  unto  her.  Tell  me  whether  ye  sold  the  land  for  so 
much.  And  she  said.  Yea,  for  so  much.  9  But  Peter  saW  unto 
her,  How  is  it  that  ye  have  agreed  together  to  try  the  Spirit  of 
the  Lord?  behold,  the  feet  of  them  that  have  buried  thy 
husband  are  at  the  door,  and  they  shall  carry  thee  out. 
10  And  she  fell  down  immediately  at  his  feet,  and  gave  up  the 
ghost:  and  the  young  men  came  in  and  found  her  dead,  and 
fiiey  carried  her  out  and  buried  her  by  her  husband.  11 
And  great  fear  came  upon  the  whole  church,  and  upon  all 
that  heard  these  things. 

The  sin  of  Ananias  and  Sapphira  found  its  occasion  in 
the  "community  of  goods"  which  for  a  time  was  prac- 
ticed by  the  Church  in  Jerusalem.  The  custom  is  first 
mentioned  in  connection  with  the  manifestation  of  the 
Holy  Spirit  at  Pentecost;  so  this  second  reference  immedi- 
ately follows  the  account  of  the  new  infilling  of  the  Spirit 
experienced  by  the  disciples  as  they  met  in  prayer.  The 
custom  is  here  more  fully  explained.  It  might  seem  at 
first  that  the  entire  Church  membership  had  a  common 
purse,  and  from  this  narrative  many  have  argued  for 
"communism"  as  being  truly  Christian  and  apostolic. 
A  more  cireful  reading  of  all  the  statements  shows  that 
the  "community  of  goods"  here  described  was  purely 
local,  tenjiporary,  occasional,  and  voluntary.  It  was  prac- 
ticed onli '  in  Jerusalem,  not  in  other  cities  of  the  empire, 
and  therfi  only  for  a  time.  It  was  not  observed  by  all 
Christiaiis  even  in  Jerusalem,  in  the  sense  that  all  their 


48  FOUNDING  OF  CHURCH       Acts  5  :  1-11 

possessions  were  sold  and  placed  in  a  common  fund. 
Mary,  the  mother  of  Mark,  continued  to  own  her  spacious 
home  in  the  city  and  to  use  it  for  the  entertainment  of 
her  Christian  friends.  Her  nephew,  Barnabas,  is  cited  in 
this  paragraph  as  an  example  of  special  generosity  for 
selling  a  field  which  he  owned,  and  offering  the  proceeds  for 
the  use  of  the  Church.  Peter  tells  Ananias  that  he  had 
been  under  no  compulsion  to  sell  his  plot  of  land,  and  that 
when  it  was  sold  he  had  been  free  to  retain  the  money,  if 
he  had  so  wished.  The  facts  seem  to  be  that  many  Chris- 
tians did  contribute  to  the  treasury  of  the  Church  all  they 
had,  others  sold  their  possessions  from  time  to  time  as 
special  demands  for  relief  arose,  still  others  retained  the 
ownership  of  their  property  regarding  it  as  a  sacred  trust. 
The  matter  was  rather  one  of  sentiment,  of  spirit,  of  char- 
ity, than  of  definite  requirement  and  inflexible  rule. 
These  believers  "were  of  one  heart  and  soul,"  that  is  the 
important  point;  and  when  any  necessity  arose  they  were 
quite  willing  to  sell  houses  and  lands  and  to  place  the 
money  "at  the  apostles'  feet"  that  distribution  might  be 
made  "according  as  any  one  had  need."  From  this  para- 
graph, therefore,  it  is  not  well  to  argue  against  the  right 
of  private  ownership  to-day,  nor  to  seek  to  establish  any 
particular  economic  theory.  What  is  truly  significant, 
remarkable,  admirable,  is  the  love  which  prompted  these 
believers,  so  that  "not  one  of  them  said  that  aught  of  the 
things  which  he  possessed  was  his  own."  Such  an  attitude 
of  mind  is  possible  for  one  who  still  retains  legal  title  to 
the  wealth  which  he  is  administering  for  the  benefit  of 
dependents,  and  for  the  good  of  the  community,  the 
Church,  and  the  State.  Such  love,  however,  is  the  gift  of 
the  Spirit,  as  is  suggested  by  the  connection  in  which  this 
community  of  goods  is  mentioned,  and  it  is  possessed  by 
those  who  have  yielded  themselves  wholly  to  Christ.  It 
may  be  manifested  in  some  such  form  of  voluntary  com- 
munism as  was  practiced  by  this  early  Church,  where  it 
exists  it  is  sure  to  be  shown;  and  where  such  true  and 
practical  and  compelling  love  for  fellow  Christians  is  seen 
by  the  unbelieving  world,  there,  as  in  Jerusalem  in  the 
early  days  of  the  Church,  the  witness  of  believers  to  "the 


Acts 5f Ml     WITNESS  IN  JERUSALEM  49 

resurrection  of  the  Lord  Jesus"  will  be  attended  "with 
great  power." 

This  voluntary  community  of  goods  gave  opportunity 
for  the  exhibition  of  liberality  and  love,  but  it  also  was 
^pen  to  abuse,  to  deception,  and  to  fraud.  Barnabas,  of 
Cyprus,  is  mentioned  as  a  marked  illustration  of  the 
former,  though  why  his  gift  was  specially  remarkable  is 
a  matter  of  conjecture;  of  the  latter,  and  in  striking  con- 
trast to  Barnabas,  was  the  example  of  Ananias  and  Sap- 
phira.  The  weakness  of  most  theories  which  advocate 
communism  in  any  form,  lies  in  their  presupposing  hon- 
esty and  generosity,  while  failing  to  reckon  with  human 
selfishness  and  depravity. 

The  sin  which  appeared  first  in  the  early  Church  was 
grievous  and  was  visited  with  the  severest  punishment, 
yet  its  form  is  not  so  unfamiliar  to-day  as  to  lose  its  lesson 
of  warning  for  even  the  professed  followers  of  ^Christ. 
The  offense  is  commonly  regarded  as  that  of  lying,  and 
surely  it  v/as  that,  even  though  it  included  many  other 
elements.  Ananias  acted  a  lie,  his  wife  spoke  one.  He 
sold  a  piece  of  property  and  brought  to  Peter,  for  the 
Church  treasury,  part  of  the  price,  pretending  that  it  was 
the  whole.  When  Sapphira  appeared,  Peter  asked  her 
whether  the  amount  brought  by  her  husband  was  all  that 
had  been  received  for  the  land,  and  she  falsely  declared  that 
it  was.  Here  it  might  be  well  to  pause  in  the  story  to  ob- 
serve how  painfully  common  are  various  kinds  of  decep- 
tion and  pretense  and  affectation  and  falsehood,  and 
further  to  suggest  a  review  of  the  warnings  against  this 
sin  which  are  found  in  the  Old  Testament  and  in  the  New. 
However,  Ananias  was  not  only  a  liar;  he  was  a  thief. 
This  is  the  meaning  of  Peter  when  he  accuses  him  of 
having  "kept  back"  dishonestly,  or  having  fraudulently 
concealed  part  of  the  price.  He  was  guilty,  moreover, 
of  impiety  and  sacrilege.  He  had  lied  not  only  to  men 
but  to  God,  and  actually  he  had  endeavored  to  rob  God, 
for  he  had  tried  to  deceive  the  Church  which  the  Holy 
Spirit  was  controlling;  he  had  kept  for  himself  part  of  the 
sum  which  he  professed  to  have  devoted  to  a  sacred  use. 
Thus  the  crime  is  characterized  by  Peter  as  an  endeavor 


50  FOUNDING  OF  CHURCH      Acts  5:1-11 

"to  lie  to  the  Holy  Spirit"  and  "to  try  the  Spirit  of  the 
Lord."  The  latter  phrase  seems  to  suggest  a  rash  testing 
of  the  knowledge  and  holiness  and  justice  and  power  of 
God. 

The  motives  which  led  to  such  dishonesty  and  presump- 
tion were  probably  love  of  money  and  love  of  praise.  The 
former  appears  in  both  its  common  forms  of  avarice  and 
covetousness.  At  a,  time  when  sacrifice  and  generosity 
were  expected,  Ananias  wished  to  retain  his  wealth;  and 
by  pretending  to  give  to  the  Church  all  he  possessed,  he 
expected  henceforth  to  draw  continually  upon  the  fund 
provided  for  the  poor.  Then,  too,  there  was  the  vain 
ambition  to  be  regarded  as  liberal  and  heroic  without  the 
willingness  to  pay  the  price.  Their  obedience  to  such 
impulses  and  their  compact  in  sin  show  Ananias  and  Sap- 
phira  to  have  been  unbelievers  and  hypocrites. 

Thus  it  is  not  difficult  to  understand  the  startling  sever- 
ity of  the  punishment  which  was  visited  upon  the  offenders. 
By  a  direct  visitation  of  divine  power  they  were  smitten 
with  instant  death.  God  was  determined  to  protect  his 
Church  from  impostors  and  intruders,  so  we  read  that 
consequently  "of  the  rest  durst  no  man  join  himself  to 
them."  The  effect  upon  the  believers  was  notable  also: 
"Great  fear  came  upon  the  whole  church."  It  is  signifi- 
cant to  notice  that  this  is  the  first  time  the  word  "church" 
appears  in  The  Acts.  The  connection  seems  to  emphasize 
the  supreme  lesson  of  the  story,  namely,  that  the  Church 
as  a  body  witnessing  for  Christ  must  be  kept  pure  and 
holy;  and  it  might  be  added  that  in  no  way  is  consecration 
more  fairly  tested  than  by  the  practice  of  individual  Chris- 
tians in  the  matter  of  tithes  and  offerings. 

5.     The  First  Persecution.     Ch.  5  :  12-42 

By  an  act  of  severe  discipline  God  had  protected  the 
Church  from  corruption  within;  he  now  stretches  forth 
his  hand  to  deliver  the  Church  in  peril  from  without.  At 
an  earlier  period  Peter  and  John  had  come  into  collision 
with  the  Jewish  rulers  and  had  been  imprisoned  and 
threatened;  but  now  more  severe  opposition  is  experi- 
enced:   not  only  two,  but  all  the  apostles  are  arrested; 


Acts  5  :  12-21   WITNESS  IN  JERUSALEM  51 

they  are  not  only  threatened,  but  beaten.     This  was  the 
first  real  persecution  of  the  Christian  Church. 

a.  The  Occasion.     Ch.  5  :  12-16 

12  And  by  the  hands  of  the  apostles  were  many  signs  and 
wonders  wrought  among  the  people ;  and  they  were  all  with 
one  accord  in  Solomon's  porch.  13  But  of  the  rest  durst  no 
man  join  himself  to  them:  howbeit  the  people  magnified 
them;  14  and  believers  were  the  more  added  to  the  Lord, 
multitudes  both  of  men  and  women;  15  insomuch  that  they 
even  carried  out  the  sick  into  the  streets,  and  laid  them  on 
beds  and  couches,  that,  as  Peter  came  by,  at  the  least  his 
shadow  might  overshadow  some  one  of  them.  16  And  there 
also  came  together  the  multitude  from  the  cities  round  about 
Jerusalem,  bringing  sick  folk,  and  them  that  were  vexed  with 
unclean  spirits :  and  they  were  healed  every  one. 

The  occasion  for  persecuting  the  Church  was  found  in 
the  rapid  growth  in  the  number  of  believers,  and  the  con- 
sequent bitter  envy  of  the  Sadducees.  This  growth  was 
due  in  no  small  measure  to  the  extraordinary  miracles 
wrought  by  the  apostles,  and  to  the  testimony,  which 
these  miracles  accredited,  which  was  borne  by  the  apostles 
in  the  most  public  manner  as  the  Christians  met  daily  in 
Solomon's  porch  within  the  precincts  of  the  Temple.  So 
astonishing  were  the  miracles  that  the  news  of  them 
spread  through  every  quarter  of  the  sacred  city,  and  the 
sick  were  carried  out  into  the  streets  with  the  hope  that 
even  the  shadow  of  Peter  failing  on  them  might  effect 
cures.  The  excitement  spread  even  outside  of  Jerusalem, 
and  from  the  neighboring  cities  were  brought  the  sick 
and  demon-possessed,  and  they  were  healed. 

h.  Imprisonment  and  Deliverance.     Ch.  5  :  17-25 

17  But  the  high  priest  rose  up,  and  all  they  that  were  with 
him  (which  is  tiie  sect  of  the  Sadducees),  and  they  were 
filled  with  jealousy,  18  and  laid  hands  on  the  apostles,  and  put 
them  in  public  ward.  19  But  an  angel  of  the  Lord  by  night 
opened  the  prison  doors,  and  brought  them  out,  and  said, 
20  Go  ye,  and  stand  and  speak  in  the  temple  to  the  people 
all  the  words  of  this  Life.     21  And  when  they  heard  this,  they 


52  FOUNDING  OF  CHURCH     Acts  5  :  22-28 

entered  into  the  temple  about  daybreak,  and  taught.  But 
the  high  priest  came,  and  they  that  were  with  him,  and 
called  the  council  together,  and  all  the  senate  of  the  children 
of  Israel,  and  sent  to  the  prison-house  to  have  them  brought. 
22  But  the  officers  that  came  found  them  not  in  the  prison; 
and  they  returned,  and  told,  23  saying.  The  prison-house  we 
found  shut  in  all  safety,  and  the  keepers  standing  at  the 
doors:  but  when  we  had  opened,  we  found  no  man  within. 
24  Now  when  the  captain  of  the  temple  and  the  chief  priests 
heard  these  words,  they  were  much  perplexed  concerning 
them  whereunto  this  would  grow.  25  And  there  came  one 
and  told  them.  Behold,  the  men  whom  ye  put  in  the  prison 
are  in  the  temple  standing  and  teaching  the  people. 

The  imprisonment  and  the  deliverance  of  the  apostles  are 
narrated  with  dramatic  vividness.  The  Jewish  rulers, 
whose  threats  have  been  disregarded,  mad  with  jealousy 
and  hatred,  seize  the  apostles  "and  put  them  in  public 
ward,"  intending  to  bring  them  to  trial  and  to  death; 
but  by  night  an  angel  of  the  Lord  opens  the  doors  and 
sends  the  prisoners  to  preach  in  the  Temple  the  gospel 
message  which  is  beautifully  designated  as  "the  words  of 
this  Life,"  the  good  news  of  the  life  that  is  life  indeed.  It 
is  hardly  wise  to  deny  the  agency  of  angels  or  to  question 
a  supernatural  occurrence  in  this  chapter  of  miracles. 
Probably  most  Christians  would  do  well  to  believe  more 
implicitly  in  the  protecting  power  of  those  "ministering 
spirits"  which  are  "sent  forth  to  do  service  for  them  that 
shall  inherit  salvation."  Evidently  no  other  explanation 
was  given  to  the  Jewish  council  by  the  officers  who  re- 
ported the  disappearance  of  the  prisoners;  and  it  is  cer- 
tain that  the  wonder  and  distress  of  this  council  were  in 
no  measure  relieved  when  word  was  brought  that  the 
apostles  were  in  the  Temple  teaching  the  people. 

c.  The  Second  Arrest.     Ch.  5  :  26-32 

26  Then  went  the  captain  with  the  officers,  and  brought 
them, ^ttM^ithout  violence;  for  they  feared  the  people,  lest 
they  should  be  stoned.  27  And  when  they  had  brought 
them,  they  set  them  before  the  council.  And  the  high 
priest  asked  them,  28  saying.  We  strictly  charged  you  not  to 
teach  in  this  name:    and  behold,  ye  have  filled  Jerusalem 


Acts  5  :  29-37   WITNESS  IN  JERUSALEM  53 

with  your  teaching,  and  intend  to  bring  this  man's  blood 
upon  us.  29  But  Peter  and  the  apostles  answered  and  said, 
We  must  obey  God  rather  than  men.  30  The  God  of  our 
fathers  raised  up  Jesus,  whom  ye  slew,  hanging  him  on  a 
tree.  31  Him  did  God  exalt  with  his  right  hand  to  be  a 
Prince  and  a  Saviour,  to  give  repentance  to  Israel,  and 
remission  of  sins.  32  And  we  are  witnesses  of  these  things; 
and  so  is  the  Holy  Spirit,  whom  God  hath  given  to  them  that 
obey  him. 

When  the  apostles  are  again  arrested  and  arraigned,  the 
reproof  of  the  rulers  and  the  reply  of  the  apostles  indicate 
the  helpless  anxiety  of  the  former  and  the  calm  confidence 
of  the  latter.  The  judges  take  the  place  of  accused  crimi- 
nals, and  complain  that  the  followers  of  Jesus  are  attempt- 
ing to  bring  upon  them  the  responsibility  for  his  death. 
The  answer  of  Peter  startles  them.  He  boldly  charges 
them  with  murder  for  having  secured  the  crucifixion  of 
Jesus;  but  he  declares  that  Jesus  has  risen,  that  he  occu- 
pies the  place  of  supreme  power,  and  that  through  his 
name  pardon  can  be  secured  for  those  who  repent;  as 
witnesses  to  these  truths  he  declares  that  the  apostles  are 
one  with  the  Holy  Spirit.  Most  startling  of  all  is  the  bold 
word:  "We  must  obey  God  rather  than  men."  Thus  he 
places  on  one  side  the  chief  council  of  the  Jews,  and  on 
the  other  God  and  the  followers  of  Christ.  Here  is  not 
only  a  defiance  of  his  judges;  here  again  is  a  bold  declar- 
ation that  the  Christian  Church  is  independent  of  the 
Jewish  State. 

d.  The  Defense  of  Gamaliel.     Ch.  5  :  33-39 

33  But  they,  when  they  heard  this,  were  cut  to  the  heart, 
and  were  minded  to  slay  them.  34  But  there  stood  up  one 
in  the  council,  a  Pharisee,  named  Gamaliel,  a  doctor  of  the 
law,  had  in  honor  of  all  the  people,  and  commanded  to  put 
the  men  forth  a  little  while.  35  And  he  said  unto  them, 
Ye  men  of  Israel,  take  heed  to  yourselves  as  touching  these 
men,  what  ye  are  about  to  do.  36  For  before  these  days 
rose  up  Theudas,  giving  himself  out  to  be  somebody;  to 
whom  a  munber  of  men,  about  four  hundred,  joined  them- 
selves: who  was  slain;  and  all,  as  many  as  obeyed  him, 
were  dispersed,  and  came  to  nought.    37  After  this  man  rose 


54  FOUNDING  OF  CHURCH     Acts  5  :  38-41 

up  Judas  of  Galilee  in  the  days  of  the  enrolment,  and  drew 
away  some  of  the  people  after  him:  he  also  perished;  and 
all,  as  many  as  obeyed  him,  were  scattered  abroad.  38  And 
now  I  say  unto  you.  Refrain  from  these  men,  and  let  them 
alone:  for  if  this  counsel  or  this  work  be  of  men,  it  will  be 
overthrown:  39  but  if  it  is  of  God,  ye  will  not  be  able  to 
overthrow  them;  lest  haply  ye  be  found  even  to  be  fighting 
against  God. 

The  defense  of  Gamaliel  somewhat  abated  the  wrath  of 
the  rulers,  and  it  probably  saved  the  lives  of  the  apostles. 
Gamaliel  was  a  Pharisee  of  wide  repute  and  recognized 
ability.  Even  with  a  council  composed  largely  of  Sad- 
ducees  his  words  carried  conviction  and  largely  deter- 
mined the  decision  reached.  He  counseled  inaction,  delay, 
caution:  "Refrain  from  these  men,  and  let  them  alone: 
for  if  this  counsel  or  this  work  be  of  men,  it  will  be  over- 
thrown: but  if  it  is  of  God,  ye  will  not  be  able  to  over- 
throw them;  lest  haply  ye  be  found  even  to  be  fighting 
against  God."  He  argued  from  two  historic  examples  of 
popular  uprisings  which  had  utterly  failed,  those  of  Theu- 
das  and  Judas,  both  of  whom  not  many  years  before  had 
appealed  to  the  national  hopes  of  the  Jews,  had  attempted 
to  rebel  against  the  power  of  Rome,  and  had  perished 
miserably.  Such  too,  argued  Gamaliel,  would  be  the  fate 
of  the  apostles  unless,  perchance,  they  were  bearers  of  a 
divine  message.  This  counsel  was  not  perfect;  It  was  not 
wholly  courageous;  It  did  not  propose  an  effort  to  weigh 
evidence  and  to  discover  truth;  but  it  was  far  from  the 
mad  Intolerance  which  had  swayed  the  Jewish  court.  It 
rebuked  the  impatience  which  so  often  Is  the  essence  of 
persecution  and  bigotry.  It  allowed  time  to  test  the  right 
of  the  cause.  Such  advice  Is  often  needed;  It  is  always 
infinitely  better  than  a  resort  to  violence,  or  than  the  sug- 
gestion that  might  makes  right. 

e.  Punishment  and  Liberation,     Ch.  5  :  40-42 

40  And  to  him  they  agreed:  and  when  they  had  called 
the  apostles  unto  them,  they  beat  them  and  charged  them 
not  to  speak  in  the  name  of  Jesus,  and  let  them  go.  41  They 
therefore  departed  from  the  presence  of  the  council,  rejoicing 


Acts  5 :  42  to  6: 7        WITNESS  IN  JERUSALEM  55 

that  they  were  counted  worthy  to  suffer  dishonor  for  the  Name. 
42  And  every  day,  in  the  temple  and  at  home,  they  ceased 
not  to  teach  and  to  preach  Jesus  as  the  Christ. 

Only  in  part  was  Gamaliel's  suggestion  followed  by  the 
Jewish  sanhedrin.  They  decided  to  set  the  apostles  free, 
but  they  first  threatened  them  and  inflicted  upon  them  a 
cruel  beating.  It  was  probably  the  first  physical  suff"ering 
which  had  been  endured  by  the  followers  of  Christ.  The 
apostles  were  undaunted;  they  rejoiced  that  they  were 
counted  worthy  to  suff'er  dishonor  for  the  name  of  their 
Lord;  they  boldly  continued  their  testimony,  for  by  his 
divine  intervention  God  had  set  his  approval  on  their 
declaration  of  freedom  from  the  Jewish  State,  and  had 
assured  them  of  his  power  and  purpose  to  deliver  the 
Church  as  it  bore  its  witness  for  Christ. 

6.    The  First  Organization.    Ch.  6  : 1-7 

1  Now  in  these  days,  when  the  number  of  the  disciples 
was  multiplying,  there  arose  a  murmuring  of  the  Grecian 
Jews  against  the  Hebrews,  because  their  widows  were 
neglected  in  the  daily  ministration.  2  And  the  twelve  called 
the  multitude  of  the  disciples  unto  them,  and  said,  It  is  not 
fit  that  we  should  forsake  the  word  of  God,  and  serve  tables. 
3  Look  ye  out  therefore,  brethren,  from  among  you  seven 
men  of  good  report,  full  of  the  Spirit  and  of  wisdom,  whom 
we  may  appoint  over  this  business.  4  But  we  will  continue 
stedfastly  in  prayer,  and  in  the  ministry  of  the  word.  5  And 
the  saying  pleased  the  whole  multitude:  and  they  chose 
Stephen,  a  man  full  of  faith  and  of  the  Holy  Spirit,  and  Philip, 
and  Prochorus,  and  Nicanor,  and  Timon,  and  Parmenas,  and 
Nicolaus  a  proselyte  of  Antioch;  6  whom  they  set  before  the 
apostles:  and  when  they  had  prayed,  they  laid  their  hands 
upon  them. 

7  And  the  word  of  God  increased;  and  the  number  of  the 
disciples  multiplied  in  Jerusalem  exceedingly;  and  a  great 
company  of  the  priests  were  obedient  to  the  faith. 

The  first  difficulty  within  the  early  Church  appeared  in 
connection  with  the  distribution  of  the  fund  for  the  relief 
of  the  poor.  "There  arose  a  murmuring"  of  the  Greek- 
speaking  Jewish  Christians  against  those  that  spoke  He- 


56  FOUNDING  OF  CHURCH        Acts  6  : 1-7 

brew,  the  charge  being  that  "their  widows  were  neglected 
in  the  daily  ministration."  The  complaint  was  probably 
well  founded,  yet  the  difficulty  was  due  to  no  intentional 
fault,  for  the  condition  was  not  met  by  punishing  ofTenders 
or  suggesting  more  equality  in  the  daily  distribution,  but 
by  giving  more  help  to  the  apostles  who  were  responsible 
for  the  task.  The  work  had  grown  too  burdensome;  "the 
number  of  the  disciples  was  multiplying";  and  among 
the  many  who  needed  relief,  widows  who  had  no  one  to 
represent  them,  and  who  could  not  speak  Hebrew,  might 
most  naturally  be  overlooked.  However,  it  does  appear 
that  the  Greek-speaking  Christians  were  suspicious  and 
that  serious  trouble  threatened. 

The  apostles  showed  great  wisdom  in  meeting  the  diffi- 
culty; they  called  a  meeting  of  the  Church  and  advised 
the  election  of  seven  men  to  whom  might  be  intrusted  the 
task  of  overseeing  the  poor.  Thus  at  the  very  start  the 
government  of  the  Church  is  seen  to  be  democratic;  it 
was  not  that  of  a  clerical  despotism,  but  of  a  Christian 
republic.  The  election  was  by  the  people,  but  the  new 
officers  were  ordained  by  the  apostles,  who  prayed  and 
laid  their  hands  upon  them,  to  indicate  that  they  were 
solemnly  appointed  to  their  new  task.  Again  it  should 
be  noted  that  a  distinction  is  drawn  between  the  officers 
of  the  Church;  one  class  was  to  "serve  tables,"  to  admin- 
ister the  finances  and  to  care  for  the  needy ;  the  other  was 
to  devote  itself  to  preaching  and  prayer.  This  regulation 
as  to  the  ministry  of  the  Church  shows  how  Church  gov- 
ernment developed,  not  by  establishing  in  advance  an 
elaborate  system  of  rules  and  offices,  but  by  free  deter- 
mination by  which  new  conditions  were  met  as  they  arose. 

The  suggestion  of  the  apostles  further  indicates  the 
character  of  men  who  are  qualified  to  serve  as  officers  in 
the  Church,  even  though  their  ministry  is  to  be  concerned 
with  finances  and  temporal  affairs.  They  were  to  be 
"men  of  good  report,  full  of  the  Spirit  and  of  wisdom." 
Integrity  and  sagacity  were  not  enough;  spirituality  was 
likewise  required. 

The  election  resulted  in  the  choice  of  seven  men,  all  of 
whom  bore  Greek  names.     This  is  no  proof,  however, 


Acts  6  : 1-7       WITNESS  IN  JERUSALEM  57 

that  all  were  Greeks,  as  such  names  were  common  among 
the  Jews  and  were  found  in  the  list  of  the  twelve  apostles. 
It  may  indicate,  however,  that  most  of  them  were  Greek- 
speaking  and  were  chosen  to  please  the  party  which  had 
felt  aggrieved. 

The  effect  of  this  new  regulation  was  at  once  mani- 
fested in  the  more  rapid  growth  of  the  Church.  This  was 
due  to  the  spirit  of  harmony  which  had  been  produced, 
and  further  to  the  fact  that  the  apostles  were  now  freed 
from  burdensome  details  and  were  able  to  devote  them- 
selves wholly  to  the  preaching  of  the  gospel.  Even  "a 
great  company  of  the  priests"  believed.  These  men  had 
most  of  all  to  lose  by  their  change  of  faith,  and  their  con- 
version most  forcibly  emphasized  the  swift  advance  of 
the  Christian  cause. 

It  is  quite  probable  that  this  incident  is  the  origin  of  the 
office  of  "deacon."  The  "seven"  are  not  so  designated, 
but  their  duties  seem  to  have  been  those  performed  by 
deacons  in  the  early  history  of  the  Church,  and  it  is  natural 
to  conclude  that  this  important  form  of  Christian  service 
was  first  organized  at  this  time. 

The  paragraph  is  full  of  suggestion  for  the  guidance  of 
such  officers  and  also  for  all  who  are  interested  in  the  mat- 
ter of  Church  benevolence : 

(1)  It  is  the  obvious  duty  of  the  Church,  in  all  places, 
to  provide  for  its  needy  members.  (2)  This  provision 
requires  discrimination  and  care  lest  the  most  worthy  may 
be  neglected.  (3)  The  administration  of  relief  should  in- 
clude personal  contact  and  sympathy,  and  should  not  be 
merely  mechanical  and  institutional.  It  should  comfort 
and  if  possible  lead  to  self-support.  (4)  This  work  de- 
mands the  appointment  of  special  officers.  The  * '  minister 
must  be  relieved  of  details  connected  with  the  raising  and 
expending  of  funds.  (5)  The  minister  must  be  allowed  to 
spend  his  time  in  study,  in  preaching,  and  in  prayer.  (6) 
Relief  of  the  poor,  or  social  service  of  any  kind,  can  never 
take  the  place  of  evangelistic  effort.  (7)  All  Church  offi- 
cers are  in  a  true  sense  "ministers"  or  "servants,"  and 
not  lords  or  masters  in  the  Church;  and  whatever  the 
fornl  of  their  service,  they  should  seek  to  bear  testimony 


58  FOUNDING  OF  CHURCH      Acts  6  :  8-15 

for  Christ,  as  is  suggested  by  the  stories  of  Stephen  and 
PhiHp,  two  deacons  whose  pubHc  witness  forms  a  signifi- 
cant part  of  the  history  which  immediately  follows. 

7.    The  First  Martyrdom.    Chs.  6  :  8  to  8  :  3 
a.  The  Arrest  and  Accusation  of  Stephen.     Ch.  6  :  8-15 

8  And  Stephen,'full  of  grace  and  power,  wrought  great 
wonders  and  signs  among  the  people.  9  But  there  arose 
certain  of  them  that  were  of  the  synagogue  called  the  syna- 
gogue of  the  Libertines,  and  of  tiie  Cyrenians,  and  of  the 
Alexandrians,  and  of  them  of  Cilicia  and  Asia,  disputing 
with  Stephen.  10  And  they  were  not  able  to  withstand  the 
wisdom  and  the  Spirit  by  which  he  spake.  11  Then  they 
suborned  men,  who  said,  We  have  heard  him  speak  blas- 
phemous words  against  Moses,  and  against  God.  12  And 
they  stirred  up  the  people,  and  the  elders,  and  the  scribes, 
and  came  upon  him,  and  seized  him,  and  brought  him  into 
the  council,  13  and  set  up  false  witnesses,  who  said.  This  man 
ceaseth  not  to  speak  words  against  this  holy  place,  and  the 
law:  14  for  we  have  heard  him  say,  that  this  Jesus  of  Naz- 
areth shall  destroy  this  place,  and  shall  change  the  customs 
which  Moses  delivered  unto  us.  15  And  all  that  sat  in  the 
council,  fastening  their  eyes  on  him,  saw  his  face  as  it  had 
been  the  face  of  an  angel. 

The  election  of  "deacons"  brought  into  prominence  one 
whose  Greek  culture  and  sympathies  aided  him  in  over- 
coming the  narrow  prejudices  of  Judaism  and  in  realizing 
the  universal  character  of  Christianity.  Stephen  had 
been  appointed  to  care  for  needy  believers  in  order  that 
the  apostles  might  be  unhampered  in  their  work  of  preach- 
ing; yet  his  own  public  witness  for  Christ  was  so  bold,  so 
clear,  so  convincing,  that  it  was  sealed  by  martyrdom  and 
marked  an  epoch  in  the  history  of  the  Church.  The  story 
of  this  "layman"  emphasizes  the  truth  that  the  evangeli- 
zation of  the  world  can  never  be  accomplished  by  ordained 
"ministers,"  unless  their  testimony  is  supplemented  by 
that  of  all  members  of  the  Church  according  to  their  ability 
and  opportunity. 

The  character  of  Stephen  is  clearly  sketched;  he  was 
"of  good  report,  full  of  the  Spirit  and  of  wisdom";  again, 


Acts  6  :  8-15     WITNESS  IN  JERUSALEM  59 

he  was  "a  man  full  of  faith  and  of  the  Holy  Spirit";  he 
was  "full  of  grace  and  power."  This  "power"  mani- 
fested itself  in  the  working  of  "great  wonders  and  signs 
among  the  people,"  but  it  was  also  evidenced  by  his  burn- 
ing eloquence  and  his  skill  in  argument.  The  latter  was 
shown  as  he  "disputed"  concerning  Christ  with  men  of 
his  own  race,  who  opposed  his  testimony,  as  he  spoke  in 
their  place  of  worship.  This  was  in  "the  synagogue  of 
the  Libertines,  and  of  the  Cyrenians,  and  of  the  Alex- 
andrians, and  of  them  of  Cilicia  and  Asia."  The  "Liber- 
tines" were  descendants  of  Jews  who  had  been  carried 
captive  to  Rome  a  century  earlier  and  afterwards  made 
"freedmen."  The  Cyrenians  and  the  Alexandrians  came 
from  North  Africa;  Cilicia  and  Asia  were  provinces  of 
modern  Asia  Minor.  The  Grecian  Jews,  when  they  came 
from  their  various  places  to  reside  in  Jerusalem,  built  for 
themselves  one  of  the  many  synagogues  in  the  Holy  City. 
The  mention  of  Cilicia  is  most  significant  of  all ;  its  capital 
was  Tarsus,  and  from  that  city  there  was  now  in  Jeru- 
salem a  young  Pharisee  named  Saul.  It  is  almost  certain 
that  Saul  encountered  Stephen  in  the  synagogue,  and  that 
meeting  affected  both  his  own  life  and  the  history  of  the 
world. 

Whoever  the  leaders  in  this  synagogue  may  have  been, 
as  they  opposed  Stephen,  "they  were  not  able  to  with- 
stand the  wisdom  and  the  Spirit  by  which  he  spake." 
Their  jealousy  and  anger  developed  into  deadly  and  mur- 
derous hate.  They  bribed  men  who  reported  that  they 
had  heard  Stephen  "speak  blasphemous  words  against 
Moses,  and  against  God."  They  stirred  up  against  him 
the  people  as  well  as  the  rulers;  they  secured  his  arrest 
and  then  his  arraignment  before  the  chief  council  of  the 
Jews.  They  set  up  false  witnesses  who  accused  him  of 
speaking  words  against  the  Temple  and  the  Law,  and  of 
declaring  that  Jesus  would  destroy  the  Temple  and  change 
the  religious  rites  established  by  Moses. 

It  is  difficult  from  this  narrative  to  understand  exactly 
the  nature  of  the  charge  against  Stephen.  Evidently  it 
was  partly  true;  his  words  however  had  been  perverted, 
and  a  charge  of  this  kind  is  always  more  difficult  to  meet. 


60  FOUNDING  OF  CHURCH        Acts  7  :  1-8 

Upon  reading  the  defense  which  follows,  it  is  quite  clear, 
however,  that  in  testifying  for  Jesus  Stephen  had  pre- 
dicted the  destruction  of  Jerusalem,  the  passing  away  of 
Judaism,  the  universal  character  of  Christianity,  and  the 
returniof  the  Lord.  These  truths  had  been  so  interpreted 
and  misstated  as  to  ground  the  accusation  of  blasphemy. 
On  such  a  charge  Stephen  was  arraigned.  Previously, 
only  the  Sadducees  were  bitter  against  the  leaders  of  the 
Church ;  but  it  Is  easy  to  see  how  the  people  and  the  Phari- 
sees were  now  aroused,  the  former  out  of  jealousy  for  the 
city  and  Temple  to  which  they  owed  their  livelihood,  the 
latter  because  of  their  zeal  for  the  Law  the  sanctity  of  which, 
they  believed,  had  been  attacked.  Alone,  yet  fearless, 
Stephen  stood  to  defend  himself.  Now,  if  ever,  he  was 
filled  with  the  Holy  Spirit;  "and  all  that  sat  in  the  coun- 
cil, fastening  their  eyes  on  him,  saw  his  face  as  it  had  been 
the  face  of  an  angel."  The  truest  witnesses  for  Christ 
must  expect  opposition,  hatred,  and  slander;  but  his 
Spirit  will  give  them  wisdom  and  strength  in  the  hour  of 
need,  and  will  Illumine  their  faces  with  a  light  which  even 
thpir  enemies  will  feel  is  not  born  of  earth. 


^ 


h.  The  Defense  of  Stephen.     Ch.  7  :  1-53 

1  And  the  high  priest  said,  Are  these  things  so?  2  And 
he  said, 

Brethren  and  fathers,  hearken :  The  God  of  glory  appeared 
unto  our  father  Abraham,  when  he  was  in  Mesopotamia, 
before  he  dwelt  in  Haran,  3  and  said  unto  him.  Get  thee  out 
of  thy  land,  and  from  thy  kindred,  and  come  into  the  land 
which  I  shall  show  thee.  4  Then  came  he  out  of  the  land  of 
the  Chaldaeans,  and  dwelt  in  Haran:  and  from  thence,  when 
his  father  was  dead,  God  removed  him  into  this  land,  wherein 
ye  now  dwell:  5  and  he  gave  him  none  inheritance  in  it, 
no,  not  so  much  as  to  set  his  foot  on:  and  he  promised  that 
he  would  give  it  to  him  in  possession,  and  to  his  seed  after 
him,  when  as  yet  he  had  no  child.  6  And  God  spake  on  this 
wise,  that  his  seed  should  sojourn  in  a  strange  land,  and  that 
they  should  bring  them  into  bondage,  and  treat  them  ill,  four 
hundred  years.  7  And  the  nation  to  which  they  shall  be  in 
bondage  will  I  judge,  said  God:  and  after  that  shall  they  come 
forth,  and  serve  me  in  this  place.  8  And  he  gave  him  the 
covenant  of  circumcision:  and  so  Abraham  begat  Isaac,  and 


Acts  7: 9-31     WITNESS  IN  JERUSALEM  6t 

circumcised  him  the  eighth  day;  and  Isaac  begat  Jacob,  and 
Jacob  the  twelve  patriarchs.  9  And  the  partiarchs,  moved 
with  jealousy  against  Joseph,  sold  him  into  Egypt:  and  God 
was  with  him,  10  and  delivered  him  out  of  all  his  afflictions, 
and  gave  him  favor  and  wisdom  before  Pharaoh  king  of  Egypt ; 
and  he  made  him  governor  over  Egypt  and  all  his  house. 
1 1  Now  there  came  a  famine  over  all  Egypt  and  Canaan,  and 
great  affliction:  and  our  fathers  found  no  sustenance.  12  But 
when  Jacob  heard  that  there  was  grain  in  Egypt,  he  sent  forth 
our  fathers  the  first  time.  13  And  at  the  second  time  Joseph 
was  made  known  to  his  brethren;  and  Joseph's  race  became 
manifest  unto  Pharaoh.  14  And  Joseph  sent,  and  called  to 
him  Jacob  his  father,  and  all  his  kindred,  threescore  and 
fifteen  souls.  15  And  Jacob  went  down  into  Egypt;  and  he 
died,  himself  and  our  fathers;  16  and  they  were  carried  over 
unto  Shechem,  and  laid  in  the  tomb  that  Abraham  bought 
for  a  price  in  silver  of  the  sons  of  Hamor  in  Shechem.  17 
But  as  the  time  of  the  promise  drew  nigh  which  God  vouch- 
safed unto  Abraham,  the  people  grew  and  multiplied  in  Egypt, 
18  till  there  arose  ^another  king  over  Egypt,  who  knew  not 
Joseph.  19  The  same  dealt  craftily  with  our  race,  and  ill- 
treated  our  fathers,  that  they  should  cast  out  their  babes  to 
the  end  they  might  not  live.  20  At  which  season  Moses  was 
born,  and  was  exceeding  fair;  and  he  was  nourished  three 
months  in  his  father's  house:  21  and  when  he  was  cast  out, 
Pharaoh's  daughter  took  him  up,  and  nourished  him  for  her 
own  son.  22  And  Moses  was  instructed  in  all  the  wisdom 
of  the  Egyptians ;  and  he  was  mighty  in  his  words  and  works. 
23  But  when  he  was  well-nigh  forty  years  old,  it  came  into 
his  heart  to  visit  his  brethren  the  children  of  Israel.  24  And 
seeing  one  of  them  suffer  wrong,  he  defended  him,  and 
avenged  him  that  was  oppressed,  smiting  the  Egyptian: 
25  and  he  supposed  that  his  brethren  understood  that  God 
by  his  hand  was  giving  them  deliverance ;  but  they  understood 
not.  26  And  the  day  following  he  appeared  unto  them  as 
they  strove,  and  would  have  set  them  at  one  again,  saying. 
Sirs,  ye  are  brethren;  why  do  ye  wrong  one  to  another? 
27  But  he  that  did  his  neighbor  wrong  thrust  him  away, 
saying,  Who  made  thee  a  ruler  and  a  judge  over  us?  28 
Wouldest  thou  kill  me,  as  thou  killedst  the  Egyptian  yester- 
day? 29  And  Moses  fled  at  this  saying,  and  became  a 
sojourner  in  the  land  of  Midian,  where  he  begat  two  sons. 
30  And  when  forty  years  were  fulfilled,  an  angel  appeared  to 
him  in  the  wilderness  of  mount  Sinai,  in  a  flame  of  fire  in  a 
bush.    31  And  when  Moses  saw  it,  he  wondered  at  the  sight : 


62  FOUNDING  OF  CHURCH    Acts  7  :  32-48 

and  as  he  drew  near  to  behold,  there  came  a  voice  of  the  Lord, 
32  I  am  the  God*of  thy  fathers,  the  God  of  Abraham,  and  of 
Isaac,  and  of  Jacob.  And  Moses  trembled,  and  durst  not 
behold.  33  And  the  Lord  said  unto  him,  Loose  the  shoes 
from  thy  feet:  for  the  place  whereon  thou  standest  is  holy 
ground.  34  I  have  surely  seen  the  affliction  of  my  people 
that  is  in  Egypt,  and  have  heard  their  groaning,  and  I  am  come 
down  to  deliver  them:  and  now  come,  I  will  send  thee  into 
Egypt.  35  This  Moses  whom  they  refused,  saying.  Who 
made  thee  a  ruler  and  a  judge?  him  hath  God  sent  to  be  both 
a  ruler  and  a  deliverer  with  the  hand  of  the  angel  that  ap- 
peared to  him  in  the  bush.  36  This  man  led  them  forth, 
having  wrought  wonders  and  signs  in  Egypt,  and  in  the  Red 
sea,  and  in  the  wilderness  forty  years.  37  This  is  that 
Moses,  who  said  imto  the  children  of  Israel,  A  prophet  shall 
God  raise  up  unto  you  from  among  your  brethren,  like  unto 
me.  38  This  is  he  that  was  in  the  church  in  the  wilderness 
with  tiie  angel  that  spake  to  him  in  the  mount  Sinai,  and 
with  our  fathers:  who  received  living  oracles  to  give  unto  us: 
39  to  whom  oiu"  fathers  would  not  be  obedient,  but  thrust  him 
from  them,  and  turned  back  in  their  hearts  unto  Egypt,  40 
saying  unto  Aaron,  Make  us  gods  that  shall  go  before  us:  for 
as  for  this  Moses,  who  led  us  forth  out  of  the  land  of  Egypt, 
we  know  not  what  is  become  of  him.  41  And  they  made  a 
calf  in  those  days,  and  brought  a  sacrifice  unto  the  idol,  and 
rejoiced  in  the  works  of  their  hands.  42  But  God  turned, 
and  gave  them  up  to  serve  the  host  of  heaven;  as  it  is  written 
in  the  book  of  the  prophets. 

Did  ye  offer  unto  me  slain  beasts  and  sacrifices 
Forty  years  in  the  wilderness,  O  house  of  Israel? 

43  And  ye  took  up  the  tabernacle  of  Moloch, 
And  the  star  of  the  god  Rephan, 

The  figures  which  ye  made  to  worship  them: 
And  I  will  carry  you  away  beyond  Babylon. 

44  Our  fathers  had  the  tabernacle  of  the  testimony  in  the 
wilderness,  even  as  he  appointed  who  spake  unto  Moses, 
that  he  should  make  it  according  to  the  figure  that  he  had 
seen.  45  Which  also  our  fathers,  in  their  turn,  brought  in 
with  Joshua  when  they  entered  on  the  possession  of  the 
nations,  that  God  thrust  out  before  the  face  of  our  fathers, 
unto  the  days  of  David;  46  who  found  favor  in  the  sight  of 
God,  and  asked  to  find  a  habitation  for  the  God  of  Jacob. 
47  But  Solomon  built  him  a  house.  48  Howbeit  the  Most 
High  dwelleth  not  in  houses  made  with  hands;  as  saith  the 
prophet, 


Acts  7  :  49-53  WITNESS  IN  JERUSALEM  63 

49  The  heaven  is  my  throne, 

And  the  earth  the  footstool  of  my  feet: 

What  manner  of  house  will  ye  build  me?  saith  the  Lord: 

Or  what  is  the  place  of  my  rest? 

50  Did  not  my  hand  make  all  these  things? 

51  Ye  stiffnecked  and  uncircumcised  in  heart  and  ears, 
ye  do  always  resist  the  Holy  Spirit:  as  your  fathers  did,  so 
do  ye.  52  Which  of  the  prophets  did  not  your  fathers  per- 
secute? and  they  killed  them  that  showed  before  of  the 
coming  of  the  Righteous  One ;  of  whom  ye  have  now  become 
betrayers  and  murderers;  53  ye  who  received  the  law  as  it 
was  ordained  by  angels,  and  kept  it  not. 

The  defense  of  Stephen  was  a  historical  argument  vin- 
dicating him  from  the  charge  of  blasphemy  and  convicting 
his  judges  of  criminal  unbelief.  It  was  historical:  therein 
first  of  all  he  showed  his  wisdom,  for  thereby  alone  could 
he  for  a  time  retain  the  interest  and  restrain  the  wrath  of 
a  hostile  council  of  Jews;  they  would  listen  to  the  stories 
of  their  own  patriarchs  and  heroes.  It  was  also  an  argu- 
ment; it  was  no  random  review  or  skillful  epitome  of 
Hebrew  history,  each  statement  and  incident  was  a  link 
in  the  chain  of  logic,  and  when  the  conclusion  was  stated 
it  was  held  fast  by  every  sentence  which  had  previously 
been  spoken.  It  vindicated  Stephen  and  convicted  the 
rulers,  so  that  when  its  climax  was  reached  there  was  little 
for  them  to  do  but  either  to  kill  their  accuser  or  to 
confess  their  sin. 

The  argument  worked  out  two  parallel  themes:  (1) 
The  revelation  of  God  had  always  been  progressive,  and 
had  never  been  confined  to  the  Temple.  (2)  The  mes- 
sengers of  God  had  always  been  rejected  at  first,  but  had 
been  received  later  as  divinely  appointed  deliverers.  The 
first  is  summarized  in  the  words :  **  The  Most  High  dwelleth 
not  in  houses  made  with  hands";  the  second  in  the  state- 
ment: "As  your  fathers  did,  so  do  ye."  The  first  shows 
Stephen  innocent  of  blasphemy;  the  second  convicts  his 
judges  of  opposing  the  will  of  God. 

(1)  Stephen  had  been  accused  of  blasphemy  for  declar- 
ing that  God  could  be  worshiped  without  the  Temple 
and  its  rites;  but,  in  referring  to  sacred  history,  he  re- 
minded his  hearers  in  his  first  sentence  that  "The  God  of 


64  FOUNDING  OF  CHURCH     Acts  7  :  49-53 

glory  appeared  unto  .  .  .  Abraham,  when  he  was  in  Meso- 
potamia"— surely  this  was  outside  the  Holy  Land  and  the 
Temple.  So  he  had  revealed  himself  to  Joseph  in  Egypt, 
and  to  Moses  in  the  wilderness.  Even  when  the  Temple 
was  finally  built,  Solomon,  in  his  prayer  of  dedication, 
had  reminded  the  people  that  the  Most  High  could  not 
be  confined  to  the  precincts  of  any  building.  Step  by 
step,  the  revelation  of  God  had  become  more  perfect,  and 
it  had  reached  its  culmination  in  Christ,  so  Stephen  seems 
to  argue:  first  God  revealed  himself  through  a  man,  and 
then  a  family,  and  then  a  nation,  and  then  a  ceremonial, 
and  finally  in  his  Son.  Toward  the  appearance  of  the 
Messiah  all  Jewish  history  had  moved  as  to  its  goal;  and 
now,  through  Christ,  believers  can  worship  God  not  only 
in  the  sacred  mountain  and  the  Temple,  but  wherever  they 
turn  to  him  "in  spirit  and  truth."  God  has  a  message  for 
each  of  us  even  when  surrounded  by  pagans  and  unbe- 
lievers, as  Abraham  in  Mesopotamia;  or  when  imprisoned 
and  alone,  as  was  Joseph  in  Egypt;  or  when  driven  into 
some  wilderness  by  presumption  and  anger,  as  was  Moses; 
or  when  worshiping  by  some  ritual,  as  in  the  tabernacle; 
or  when  bowing  beneath  the  beauties  of  some  superb 
tabernacle,  as  did  Solomon.  However,  all  our  experiences 
should  be  interpreted  as  designed  to  point  us  to  Christ, 
and  to  lead  us  to  find  fellowship  with  God  in  him. 

(2)  In  his  second  argument,  sustained  by  the  same  his- 
toric review,  Stephen  showed  how  unbelief  has  always 
been  slow  to  accept  the  messages  and  messengers  of  God. 
Even  Abraham  tarried  at  Haran  until  his  father  was  dead. 
Joseph  was  envied  by  his  brothers  and  sold  into  Egypt, 
but  later  proved  to  be  the  saviour  of  his  family.  Moses 
was  driven  into  exile  by  his  unbelieving  nation,  and  even 
when  he  had  brought  them  to  Sinai,  he  was  deserted  by 
them;  but  in  each  instance,  as  he  returned,  he  proved  to 
be  their  deliverer.  So  Jesus  had  appeared,  the  divine  Son 
of  God;  but,  as  Stephen  argued,  he  had  been  envied  by 
these  Jewish  rulers,  and  by  them  he  had  been  rejected  and 
crucified,  but  some  day  he  would  come  again  and  be  wel- 
comed by  a  repentant  people.  Thus  the  rulers,  in  their 
blind  attachment  to  Moses,  whom  Stephen  was  accused  of 


Acts  7  :  54  to  8  : 3    WITNESS  IN  JERUSALEM  65 

blaspheming  because  he  proclaimed  Christ,  were  really 
opposing  Moses,  for  he  had  predicted  the  coming  of  Christ; 
they  claimed  to  be  zealous  for  the  Law,  but  they  were 
breaking  the  spirit  of  the  Law,  and  in  their  opposition  to 
his  Son  they  were  really  opposing  and  defying  God.  Thus 
one  who  to-day  refuses  allegiance  to  Christ  is  opposing 
God,  and  is  excluding  from  his  life  the  One  who  alone  can 
bring  brightness  and  joy.  Some  day  this  Christ  will  return 
and  he  who  was  mocked  and  crucified  will  be  hailed  as 
universal  King  and  all  the  world  will  rejoice  in  the  gladness 
of  his  reign. 

c.  The  Death  of  Stephen.     Chs.  7  :  54  to  8  :  3 

54  Now  when  they  heard  these  things,  they  were  cut  to  the 
heart  and  they  gnashed  on  him  with  their  teeth.  55  But  he, 
being  full  of  the  Holy  Spirit,  iooked  up  stedf astly  into  heaven, 
and  saw  the  glory  of  God,  and  Jesus  standing  on  the  right 
hand  of  God,  56  and  said.  Behold,  I  see  the  heavens  opened, 
and  the  Son  of  man  standing  on  the  right  hand  of  God.  57 
But  they  cried  out  with  a  loud  voice,  and  stopped  their  ears, 
and  rushed  upon  him  with  one  accord;  58  and  they  cast 
him  out  of  the  city,  and  stoned  him:  and  the  witnesses  laid 
down  their  garments  at  the  feet  of  a  young  man  named  Saul. 
59  And  they  stoned  Stephen,  calling  upon  the  Lord, and  saying, 
Lord  Jesus,  receive  my  spirit.  60  And  he  kneeled  down, 
and  cried  with  a  loud  voice.  Lord,  lay  not  this  sin  to  their 
charge.  And  when  he  had  said  this,  he  fell  asleep.  1  And 
Saul  was  consenting  unto  his  death. 

And  there  arose  on  that  day  a  great  persecution  against 
the  church  which  was  in  Jerusalem;  and  they  were  all 
scattered  abroad  throughout  the  regions  of  Judaea  and 
Samaria,  except  the  apostles.  2  And  devout  men  buried 
Stephen,  and  made  great  lamentation  over  him.  3  But  Saul 
laid  waste  the  church,  entering  into  every  house,  and  dragging 
men  and  women  committed  them  to  prison. 

In  the  defense  of  Stephen  his  two  great  arguments  con- 
verged to  a  single  point.  Suddenly  it  burst  upon  his 
judges  that  every  historic  reference  he  had  used  indicated 
the^  divine  mission  of  Jesus  Christ,  and  emphasized  their 
guilt  and  shame  in  rejecting  and  crucifying  him.  No 
wonder  that  ''they  were  cut  to  the  heart"  and  "gnashed 


66  FOUNDING  OF  CHURCH     Acts  7  : 54 to  8:3 

on  him  with  their  teeth"  and  "cast  him  out  of  the  city, 
and  stoned  him."  It  is  evident  that  they  did  not  pause 
for  an  official  sentence,  nor  wait  for  the  sanction  of  the 
Roman  governor.  They  acted  in  blind  rage  and  with 
heartless  cruelty.  The  helpless  victim,  according  to  cus- 
tom, was  placed  on  a  high  rock,  with  hands  tied  behind 
him,  and  pushed  forward  that  he  might  be  killed  by  the 
fall;  but  as  he  still  lived  and  knelt  in  prayer,  they  rushed 
upon  him  with  stones  and  crushed  him  to  death. 

In  this  hour  of  peril  and  anguish,  Stephen  was  full  of 
the  Holy  Spirit  and  experienced  what  has  been  granted  to 
other  innocent  sufferers  who  have  testified  boldly  for 
Christ.  First,  there  was  a  clearer  vision  of  his  Lord: 
He  "saw  the  glory  of  God,  and  Jesus  standing  on  the  right 
hand  of  God."  Such  a  vision  beatific  has  been  granted  by 
the  eye  of  faith  to  many  heroes  who  have  borne  their  bold 
testimony  for  Christ.  Secondly,  he  was  given  a  forgiving 
spirit.  Like  his  Master  he  was  enabled  to  pray:  "Lord, 
lay  not  this  sin  to  their  charge."  Only  the  power  of 
Christ  enables  one  so  to  pray.  Thirdly,  the  peace  of  Christ 
ruled  in  his  heart  in  that  time  of  supreme  agony.  Amid 
that  hail  of  stones  and  those  shouts  of  hatred,  "he  fell 
asleep."  For  those  who  are  faithful  unto  death  a  like 
divine  peace  has  often  been  vouchsafed.  Lastly,  he 
received  a  "crown  of  life."  His  name  means  "crown" 
and  we  are  sure  that  this  awaited  him,  as  it  awaits  all  who 
are  true  to  their  Lord  and  look  for  his  appearing.  Yet 
there  was  a  reward  of  priceless  value  in  the  influence 
which  came  from  the  witness  of  this  first  martyr.  There 
was  present  as  a  witness  "a  young  man  named  Saul." 
It  is  probably  true  that  "if  Stephen  had  not  so  prayed, 
Paul  had  not  preached,"  and  it  is  beyond  question  that  the 
brightest  crown  that  falls  to  those  who  suffer  for  the  name 
of  Christ  consists  in  the  imperishable  influence  which  falls 
upon  those  who  witness  their  heroism  and  courage. 

The  death  of  Stephen  had,  however,  an  immediate  and 
startling  consequence.  By  it  were  lighted  the  fires  of  a 
fierce  persecution.  Of  this  Saul  was  the  leader.  It  re- 
sulted in  the  scattering  abroad  of  the  Christians  "through- 
out the  regions  of  Judaea  and  Samaria."    It  involved  pain, 


Acts  7  :  54  to  8  : 3    WITNESS  IN  JERUSALEM  67 

sorrow,  separation,  sufferings,  loss;  yet  it  issued  in  a 
wider  preaching  of  the  gospel.  Until  now  the  Church  had 
made  no  effort  to  testify  for  Christ  outside  the  city  of 
Jerusalem;  the  persecution  which  arose  in  connection 
with  the  death  of  Stephen  was  the  occasion  of  a  move- 
ment which  was  to  carry  the  good  news  of  salvation  "unto 
the  uttermost  part  of  the  earth." 


68  BROADENING  OF  CHURCH     Acts  8  :4-19 

II 

THE   BROADENING   OF  THE   CHURCH 
The  Witness  in  Samaria  and  Judea.    Chs.  8 : 4  to  12  :  25 

1.     The  Preaching  of  Philip.     Ch.  8  :  4-40 

a.  The  Gospel  in  Samaria.     Ch.  8  :  4-25 

4  They  therefore*  that  were  scattered  abroad  went  about 
preaching  the  word.  5  And  Philip  went  down  to  the  city 
of  Samaria,  and  proclaimed  unto  them  the  Christ.  6  And 
the  multitudes  gave  heed  with  one  accord  unto  the  things 
that  were  spoken  by  Philip,  when  they  heard,  and  saw  the 
signs  which  he  did.  7  For  from  many  of  those  that  had 
unclean  spirits,  they  came  out,  crying  with  a  loud  voice:  and 
many  that  were  palsied,  and  that  were  lame,  were  healed. 
8  And  there  was  much  joy  in  that  city. 

9  But  there  was  a  certain  man,  Simon  by  name,  who 
beforetime  in  the  city  used  sorcery,  and  amazed  the  people  of 
Samaria,  giving  out  that  himself  was  some  great  one:  10  to 
whom  they  all  gave  heed,  from  the  least  to  the  greatest, 
saying.  This  man  is  that  power  of  God  which  is  called  Great. 
11  And  they  gave  heed  to  him,  because  that  of  long  time  he 
had  amazed  them  with  his  sorceries.  12  But  when  they 
believed  Philip  preaching  good  tidings  concerning  the  kingdom 
of  God  and  the  name  of  Jesus  Christ,  they  were  baptized, 
both  men  and  women.  13  And  Simon  also  himself  believed: 
and  being  baptized,  he  continued  with  Philip;  and  beholding 
signs  and  great  miracles  wrought,  he  was  amazed. 

14  Now  when  the  apostles  that  were  at  Jerusalem  heard 
that  Samaria  had  received  the  word  of  God,  they  sent  unto 
them  Peter  and  John:  15  who,  when  they  were  come  down, 
prayed  for  them,  that  they  might  receive  the  Holy  Spirit: 
16  for  as  yet  it  was  fallen  upon  none  of  them:  only  they  had 
been  baptized  into  the  name  of  the  Lord  Jesus.  17  Then 
laid  they  their  hands  on  them,  and  they  received  the  Holy 
Spirit.  18  Now  when  Simon  saw  that  through  the  laying 
on  of  the  apostles'  hands  the  Holy  Spirit  was  given,  he  offered 
them  money,  19  saying.  Give  me  also  this  power,  that  on 
whomsoever  I  lay  my  hands,  he  may  receive  tiie  Holy  Spirit. 


Acts  8  :  20-25      WITNESS  IN  SAMARIA  69 

20  But  Peter  said  unto  him,  Thy  silver  perish  with  thee, 
because  thou  hast  thought  to  obtain  the  gift  of  God  with 
money.  21  Thou  hast  neither  part  nor  lot  in  this  matter: 
for  thy  heart  is  not  right  before  God.  22  Repent  therefore  of 
this  thy  wickedness,  and  pray  the  Lord,  if  perhaps  the  thought 
of  thy  heart  shall  be  forgiven  thee.  23  For  I  see  that  thou 
art  in  the  gall  of  bitterness  and  in  the  bond  of  iniquity.  24 
And  Simon  answered  and  said.  Pray  ye  for  me  to  the  Lord, 
that  none  of  the  things  which  ye  have  spoken  come  upon  me. 
25  They  therefore,  when  they  had  testified  and  spoken  the 
word  of  the  Lord,  returned  to  Jerusalem,  and  preached  the 
gospel  to  many  villages  of  the  Samaritans. 

The  preaching  of  Philip  opens  what  may  be  regarded  as 
a  distinct  section  in  the  story  of  The  Acts.  The  first 
seven  chapters  show  how  the  Church  was  founded;  but 
its  witness  for  Christ  was  confined  to  the  city  of  Jerusalem, 
and  the  converts  were  all  of  Jewish  birth.  These  five  chap- 
ters, the  eighth  to  the  twelfth  inclusive,  tell  how  the  good 
news  was  carried  to  Judea  and  Samaria  and  even  as  far 
north  as  Antioch,  and  how  Gentiles  were  admitted  to  mem- 
bership in  the  Church.  It  describes  a  period  of  transition; 
the  horizon  of  the  Church  is  broadening,  and  preparation 
is  being  made  for  the  great  missionary  journeys  of  Paul 
which  fill  the  remaining  chapters  of  the  book.  The  inter- 
esting material  of  this  intermediate  section  Is  grouped 
around  the  names  of  Philip,  Saul,  Peter,  Cornelius,  Bar- 
nabas, and  Herod. 

This  Philip  was  not  the  apostle  of  that  name,  but  one  of 
the  seven  "deacons,"  who  was  subsequently  known  as 
"the  evangelist."  That  title  appears  in  connection  with 
no  other  New  Testament  name.  He  was,  of  course,  not 
the  only  evangelist;  yet  his  work  was  so  distinctive  that 
a  study  of  his  career  reveals  the  great  principles  relative 
to  evangelistic  preaching  and  methods,  and  emphasizes 
particularly  the  power  of  the  Spirit  upon  whom  success  in 
such  work  ultimately  depends. 

In  a  real  sense  all  believers  became  evangelists;  for  we 
read  that  "they  were  all  scattered  abroad  .  .  .  except  the 
apostles,"  and  "they  therefore  that  were  scattered  abroad 
went  about  preaching  the  word."    The  "therefore"  is  full 


70  BROADENING  OF  CHURCH    Acts  8  :  20-25 

of  significance.  It  was  because  of  the  fierce  persecution 
that  had  burst  upon  the  Church,  because  of  banishment 
and  exile  and  homelessness  and  weary  wanderings,  that 
these  early  Christians  carried  "the  good  news"  beyond 
the  confines  of  Jerusalem.  Thus  God  often  overrules  evil 
for  good;  thus  in  hours  of  shadow  Christians  have  often 
seen  the  path  of  duty  more  clearly.  At  such  great  cost, 
too,  the  gospel  message  has  ever  been  carried  to  "the 
regions  beyond." 

Among  these  fugitives  from  Jerusalem  many  may  have 
been  equally  faithful,  but  none  became  as  famous  as 
Philip.  He  fled  to  Samaria,  probably  to  its  capital  city, 
and  there  with  such  power  proclaimed  the  faith  for  which 
he  had  been  persecuted  that  the  resulting  events  have  been 
called  "the  Samaritan  Pentecost."  As  on  that  first  great 
day  of  ingathering,  multitudes  listened  to  the  witness 
concerning  Christ;  the  truth  of  the  message  was  attested 
likewise  by  marvelous  miracles;  great  numbers  were  con- 
verted, and  "there  was  much  joy  in  that  city,"  as  indeed 
there  is  in  every  city  where  the  gospel  is  faithfully  pro- 
claimed. 

The  significant  fact  is  that  a  Jew  was  preaching  to 
Samaritans,  and  Samaritans  were  rejoicing  in  the  message 
of  a  Jew;  for  Jews  were  supposed  to  have  no  dealings  with 
Samaritans,  and  until  now  Jewish  converts  to  Christianity 
had  preached  only  to  men  of  their  own  race.  Even  this, 
however,  was  less  startling  than  the  conversion  of  Gen- 
tiles would  be.  Samaritans  were  despised,  yet  they  were 
only  half  heathen  and  their  religion  was  really  a  debased 
Judaism.  This  was  a  great  step  in  the  broadening  of  the 
Church,  yet  it  was  the  easiest  possible  step;  it  was  a 
natural  transition  to  the  position  that  Gentiles  and  Jews 
form  one  body  in  Christ.  Race  prejudices  still  exist,  and 
even  some  Christians  take  a  provincial  view  of  the  mis- 
sion of  the  Church.  It  is  necessary  to-day  to  enforce  the 
lessons  of  this  chapter  and  of  the  chapters  which  immedi- 
ately follow. 

It  is  also  significant  that  the  man  who  became  known  as 
"the  evangelist"  was  a  "layman,"  as  many  of  his  greatest 
successors  have  been.    The  example  is  a  summons,  not  to 


Acts  8  :  20-25      WITNESS  IN  SAMARIA  71 

disregard  ordination,  for  Philip  was  ordained  as  an  officer 
in  the  Church  and  this  in  view  of  his  mental  and  spiritual 
attainments,  but  a  summons  to  employ  every  natural 
ability  and  every  providential  opportunity  to  witness 
faithfully  for  Christ. 

It  is  further  to  be  noted  that  "the  evangelist"  labored 
where  the  gospel  had  not  been  proclaimed;  his  work  was 
that  of  a  modern  missionary,  and  the  term  "evangelist"  is 
used  most  exactly  where  it  describes  one  who  labors  among 
those  to  whom  the  good  news  of  salvation  has  not  other- 
wise been  brought. 

The  great  success  of  the  work  accomplished  by  Philip 
in  Samaria  is  attested  by  two  striking  incidents:  the  first 
is  the  experience  of  Simon,  the  sorcerer,  the  second  is  the 
new  gift  of  the  Holy  Spirit. 

In  the  traditions  of  the  early  centuries  this  Simon  Magus 
occupies  a  large  place  as  a  reputed  enemy  of  the  Church. 
So  far  as  the  story  of  The  Acts  is  concerned,  he  appears  as 
a  clever  and  unscrupulous  magician,  who  by  his  arts  and 
deceptions  has  played  upon  the  ignorance  and  credulity 
of  his  followers  so  that  they  might  accept  his  crude  and 
mystical  teachings,  and  more  particularly  might  enrich 
him  by  their  gifts.  He  had  so  impressed  the  people  of 
Samaria  that  they  regarded  him  as  an  incarnation  of  divine 
power,  calling  him  "that  power  of  God  which  is  called 
Great."  The  success  of  Philip  is  evidenced,  then,  by  the 
fact  that  all  the  people  turned  to  him  from  Simon,  and 
that  even  "Simon  also  himself  believed:  and  being  bap- 
tized, he  continued  with  Philip."  Of  course,  his  belief 
was  quite  imperfect;  the  sequel  shows  that  he  experienced 
neither  true  repentance  nor  faith.  His  influence  over  the 
people,  however,  was  destroyed,  and  he  was  himself  con- 
vinced that  in  the  name  of  Jesus  there  was  a  power  he 
himself  had  never  known.  He  is  thus  the  symbol  of  the 
false  religious  teachers,  past  and  present,  mystical,  deceiv- 
ing, selfish,  who  have  opposed  the  gospel,  but  have  been 
overcome  by  its-  power. 

The  gift  of  the  Holy  Spirit  to  the  Samaritan  converts 
was  granted  through  the  agency  of  the  apostles,  Peter  and 
John,  who  were  sent  from  Jerusalem  to  investigate  the 


72  BROADENING  OF  CHURCH    Acts  8  :  20-25 

work  of  Philip.  This  gift  does  not  here  denote  the  usual 
influence  of  the  Spirit  which  results  in  repentance  and 
faith  and  holiness,  but  the  extraordinary  and  miraculous 
"gifts"  which  were  frequently  bestowed  upon  believers, 
particularly  in  the  early  days  of  the  Apostolic  Church. 
These  signs  had  the  specific  design  of  attesting  the  truth, 
and  as  here  in  Samaria,  they  were  evidences  of  the  new 
life  which  resulted  from  faith  in  Christ.  Even  the  apostles 
had  no  power  to  confer  these  gifts;  but  the  fact  that  they 
prayed  for  their  bestowal  shows  that  the  apostles  recog- 
nized the  fact  that  Samaritans  had  actually  become  Chris- 
tians, and  that  the  apostles  gave  their  sanction  to  the  new' 
step  which  Philip  had  taken  in  preaching  the  gospel  to 
those  who  were  not  Jews. 

This  mission  of  Peter  and  John,  their  prayer,  and  the 
miraculous  gifts,  also  demonstrated  the  unity  of  the 
Church.  It  suggested  that  there  were  real  converts  in 
Samaria,  but  also  that  they  belonged  to  the  same  body  as 
the  believers  in  Jerusalem,  and  should  recognize  the  lead- 
ership and  official  position  of  the  apostles.  Thus  in  all 
evangelistic  work  those  who  profess  conversion  should  be 
examined  by  church  officers  and  should  be  brought  into 
the  organized  life  of  the  Church. 

The  interval  of  time  which  here  elapsed  between  the 
acceptance  of  Christ  and  the  gift  of  the  Holy  Spirit  is 
not  intended  to  teach  that  spiritual  life  or  gifts  or  graces 
come  from  "the  laying  on  of  the  apostles'  hands,"  nor  yet 
does  it  support  the  theory  that  there  is  always  an  interval 
between  conversion  and  the  "fulness  of  the  Spirit,"  or  the 
"baptism  of  the  Spirit,"  nor  that  converts  must  seek  a 
"second  blessing."  In  the  typical  case  of  Cornelius  and  his 
friends  the  gift  came  without  laying  on  of  hands  and  before 
any  interval  of  time  had  elapsed.  This  experience  of  the 
Samaritans  was  exceptional  and  was  intended  to  teach 
further  that,  as  miraculous  gifts  might  be  withheld  for  a 
time  from  true  converts,  so  in  the  future,  as  at  the  present 
day,  conversion  might  be  quite  as  real  even  though  at- 
tended by  no  miracles  or  signs. 

The  effect  of  this  incident  upon  Simon  Magus  and  his 
interview  with  Peter  reveal  the  actual  state  of  his  heart, 


Acts  8  :  26-32      WITNESS  IN  SAMARIA  73 

and  emphasize  his  complete  discomfiture  and  defeat.  He 
offered  to  purchase  from  the  apostles  the  power  to  confer 
these  supernatural  gifts  of  the  Holy  Spirit,  thus  suggesting 
that  it  was  his  intention  to  sell  the  same.  All  traffic  in 
things  sacred  has  been  called  "simony"  from  the  name  of 
this  ancient  sorcerer;  and  all  who  are  tempted  to  make 
gain  from  holy  offices  or  spiritual  gifts  do  well  to  ponder 
the  solemn,  searching  rebuke  which  fell  from  the  lips  of 
Peter.  The  words  of  Peter,  however,  are  not  to  be  regarded 
as  an  imprecation  or  a  curse.  They  contain  a  call  to  re- 
pentance, but  intimate  that  there  is  small  hope  that  Simon 
will  or  can  change  his  evil  course.  His  reply  to  Peter 
expresses  fear  but  no  real  contrition;  it  indicates,  however, 
how  completely  Simon,  the  popular  leader,  has  been  dis- 
credited and  silenced. 

The  story  closes  with  the  statement  that  as  they  journey 
to  Jerusalem,  the  apostles  turn  evangelists  and,  while 
themselves  Jews,  proclaim  the  gospel  "to  many  villages  of 
the  Samaritans."  Thus  their  horizon  is  broadening  and 
soon  they  will  rejoice  that  to  the  Gentiles  also  the  good 
news  is  being  preached. 

b.  The  Conversion  of  an  Ethiopian.     Ch.  8  :  26-40 

26  But  an  angel  of  the  Lord  spake  unto  Philip,  saying, 
Arise,  and  go  toward  the  south  unto  the  way  that  goeth  down 
from  Jerusalem  unto  Gaza:  the  same  is  desert.  27  And 
he  arose  and  went :  and  behold,  a  man  of  Ethiopia,  a  eunuch  of 
great  authority  under  Candace,  queen  of  the  Ethiopians,  who 
was  over  all  her  treasure,  who  had  come  to  Jerusalem  to 
worship;  28  and  he  was  returning  and  sitting  in  his  chariot, 
and  was  reading  the  prophet  Isaiah.  29  And  the  Spirit  said 
unto  Philip,  Go  near,  and  join  thyself  to  this  chariot.  30 
And  Philip  ran  to  him,  and  heard  him  reading  Isaiah  the 
prophet,  and  said,  Understandest  thou  what  thou  readest? 
31  And  he  said,  How  can  I,  except  some  one  shall  guide  me? 
And  he  besought  Philip  to  come  up  and  sit  with  him.  32 
Now  the  passage  of  the  scripture  which  he  was  reading  was 
this, 

He  was  led  as  a  sheep  to  the  slaughter; 

And  as  a  lamb  before  his  shearer  is  dumb, 

So  he  openeth  not  his  mouth: 


74  BROADENING  OF  CHURCH    Acts  8  :  33-40" 

33  In  his  humiliation  his  judgment  was  taken  away: 
His  generation  who  shall  declare? 

For  his  life  is  taken  from  the  earth. 

34  And  the  eunuch  answered  Philip,  and  said,  I  pray  thee, 
of  whom  speaketh  the  prophet  this?  of  himseft,  or  of  some 
other?  35  And  Philip  opened  his  mouth,  and  beginning 
from  this  scripture,  preached  unto  him  Jesus.  36  And  as 
they  went  on  the  way,  they  came  unto  a  certain  water;  and 
the  eunuch  saith,  Behold,  here  is  water;  what  doth  hinder  me 
to  be  baptized?  38  And  he  commanded  the  chariot  to  stand 
still:  and  they  both  went  down  into  the  water,  both  Philip 
and  the  eunuch;  and  he  baptized  him.  39  And  when  they 
came  up  out  of  the  water,  the  Spirit  of  the  Lord  caught  away 
Philip ;  and  the  eunuch  saw  him  no  more,  for  he  went  on  his 
way  rejoicing.  40  But  Philip  was  found  at  Azotus:  and 
passing  through  he  preached  the  gospel  to  all  the  cities,  till 
he  came  to  Caesarea. 

From  his  great  work  in  the  city  of  Samaria  Philip  was 
suddenly  summoned  to  the  desert  hills  of  southern  Judea. 
Instead  of  addressing  multitudes  he  was  to  bring  the  gos- 
pel message  to  one  man;  but  the  task  is  no  less  difficult 
and,  to  the  mind  of  the  Master,  it  is  no  less  important. 
The  man  who  preaches  Christ  to  eager  crowds  is  no  more 
truly  an  evangelist  than  he  who  testifies  for  his  Lord  to  a 
chance  acquaintance  on  a  lonely  journey.  The  compara- 
tive results  are  known  only  to  God.  The  man  whom  Philip 
found  on  the  road  which  led  down  from  Jerusalem  to  Gaza 
was  none  other  than  the  chancellor  of  the  exchequer  of 
Candace,  queen  of  the  Ethiopians.  He  became  a  Chris- 
tian missionary  to  the  continent  of  Africa.  Philip  and  the 
apostles,  having  learned  that  the  gospel  was  to  be  preached 
in  Samaria  as  well  as  in  Jerusalem,  were  reminded  again 
that  they  were  to  be  witnesses  "unto  the  uttermost  part 
of  the  earth." 

For  another  reason  the  conversion  of  this  Ethiopian 
ruler  is  congruous  to  the  period  through  which  the  Church 
was  passing;  it  was  a  time  of  transition,  and  the  horizon 
was  broadening  gradually;  Philip  might  have  hesitated  to 
offer  Christ  to  a  pagan;  but  this  man,  not  a  Jew  by  birth, 
was  surely  no  "heathen";  he  had  been  to  Jerusalem  "to 
worship";   he  was  reading  the  Old  Testament.     He  was 


Acts  8  :  33-40      WITNESS  IN  SAMARIA  75 

exactly  the  man  to  make  easy  the  step  which  changed  the 
Christians  from  missionaries  among  the  Jews  to  witnesses 
in  all  the  wide  world. 

Possibly  the  most  practical  lessons  which  lie  on  the  sur- 
face of  this  fascinating  narrative  are  those  which  guide  and 
encourage  such  as  are  willing,  in  private,  personal  conver- 
sation, to  "do  the  work  of  an  evangelist": 

(1)  Opportunities  are  found  in  most  unexpected  places. 
To  one  who  was  accustomed  to  the  throngs  in  Samaria, 
the  desert  road  to  Gaza  must  have  seemed  to  promise  a 
poor  field  of  labor;  but  there  it  was  that  Philip  met  the 
Ethiopian  prince.  To  those  who  are  willing  to  follow 
divine  guidance  surprising  openings  for  testimony  are 
certain  to  appear. 

(2)  These  opportunities  are  fleeting.  The  Spirit  said, 
"Go,"  and  "Philip  ran."  This  is  picturesque  and  instruc- 
tive. Had  the  chariot  rolled  by,  as  far  as  the  evangelist 
was  concerned,  it  would  have  been  gone  forever.  Work 
for  Christ  demands  immediate  obedience  to  every  prompt- 
ing of  his  Spirit. 

(3)  The  way  is  prepared  for  all  who  obey  the  voice  of 
the  Spirit.  When  Philip  drew  near  to  the  chariot  the 
eunuch  was  reading  "the  prophet  Isaiah,"  and  he  had 
opened  the  book  at  the  fifty-third  chapter;  how  could  he 
have  been  made  ready  more  perfectly  for  the  message  the 
evangelist  was  to  bring?  One  who  is  sent  by  the  Lord  to 
speak  to  a  needy  soul  will  find  that  the  Master  has  gone 
before  him  to  prepare  the  heart  of  the  hearer. 

(4)  In  addition  to  the  Bible  there  is  needed  a  human 
teacher  if  the  way  of  salvation  is  to  be  made  plain.  There 
are  exceptional  cases,  but  the  rule  is  expressed  by  the  Ethio- 
pian prince.  He  had  the  written  word,  but  when  Philip 
asked  whether  he  understood  he  replied:  "How  can  I, 
except  some  one  shall  guide  me?" 

(5)  The  message  of  Philip  embodied  the  heart  of  the 
gospel ;  it  declared  that  Jesus  of  Nazareth  was  the  suffer- 
ing Saviour,  the  Lamb  of  God  who  came  to  take  away  the 
sin  of  the  world.  This  is  the  burden  of  the  "good  news" 
proclaimed  by  every  true  evangelist. 

(6)  The  words  of  Philip  evidently  included  instruction 


76  BROADENING  OF  CHURCH      Acts  9  :  1-13 

relative  to  the  rite  of  Christian  baptism.  Evangelism 
must  aim  to  secure  an  open  profession  of  faith  on  the  part 
of  everyone  who  accepts  Christ. 

(7)  Philip  was  suddenly  "caught  away"  from  the  re- 
joicing convert,  and  passed  on  to  Caesarea  which  became 
his  home.  When  next  he  appears  in  the  story  he  is  pic- 
tured as  the  host  who  is  entertaining  missionaries  and 
training  his  daughters  to  testify  for  Christ;  at  this  time 
he  is  called  ''the  evangelist."  This  suggests  a  third  form 
of  evangelistic  service.  One  may  be  called  to  preach  to 
thousands  as  was  Philip  in  Samaria,  or  to  speak  to  one 
man  as  in  the  desert  of  Judea;  but  he  may  be  evangelizing 
the  world  quite  as  truly  by  the  aid  he  gives  to  religious 
workers,  and  by  exerting  the  abiding  influence  of  a  Chris- 
tian home. 

2.    The  Conversion  of  Saul.     Ch.  9  :  1-30 

1  But  Saul,  yet  breathing  threatening  and  slaughter  against 
the  disciples  of  the  Lord,  went  unto  the  high  priest,  2  and 
asked  of  him  letters  to  Damascus  unto  the  synagogues,  that 
if  he  found  any  that  were  of  the  Way,  whether  men  or  women, 
he  might  bring  them  bound  to  Jerusalem.  3  And  as  he  jour- 
neyed, it  came  to  pass  that  he  drew  nigh  unto  Damascus: 
and  suddenly  there  shone  round  about  him  a  light  out  of 
heaven:  4  and  he  fell  upon  the  earth,  and  heard  a  voice 
saying  unto  him,  ^  Saul,  Saul,  why  persecutest  thou  me? 
5  And  he  said.  Who  art  thou,  Lord?  And  he  said,  I  am  Jesus^ 
whom  thou  persecutest:  6  but  rise,  and  enter  into  the  city; 
and  it  shall  be  told  thee  what  thou  must  do.  7  And  the  men 
that  journeyed  with  him  stood  speechless,  hearing  the  voice, 
but  beholding  no  man.  8  And  Saul  arose  from  the  earth; 
and  when  his  eyes  were  opened,  he  saw  nothing;  and  they 
led  him  by  the  hand,  and  brought  him  into  Damascus.  9 
And  he  was  three  days  without  sight,  and  did  neither  eat  nor 
drink. 

10  Now  there  was  a  certain  disciple  at  Damascus,  named 
Ananias;  and  the  Lord  said  unto  him  in  a  vision,  Ananias. 
And  he  said,  Behold,  I  am  here.  Lord.  11  And  the  Lord 
said  imto  him,  Arise,  and  go  to  the  street  which  is  called 
Straight,  and  inquire  in  the  house  of  Judas  for  one  named 
Saul,  a  man  of  Tarsus:  for  behold,  he  prayeth;  12  and  he 
hath  seen  a  man  named  Ananias  coming  in,  and  laying  his 
hands  on  him,  that  he  might  receive  his  sight.     13  But 


Acts  9  :  14-30      WITNESS  IN  SAMARIA  77 

Ananias  answered,  Lord,  I  have  heard  from  many  of  this  man, 
how  much  evil  he  did  to  thy  saints  at  Jerusalem:  14  and 
here  he  hath  authority  from  the  chief  priests  to  bind  all  that 
call  upon  thy  name.  15  But  the  Lord  said  unto  him,  Go 
thy  way:  for  he  is  a  chosen  vessel  unto  me,  to  bear  my  name 
before  the  Gentiles  and  kings,  and  the  children  of  Israel: 
16  for  I  will  show  him  how  many  things  he  must  suffer  for 
my  name's  sake.  17  And  Aananias  departed,  and  entered 
into  the  house;  and  laying  his  hands  on  him  said.  Brother 
Saul,  the  Lord,  even  Jesus,  who  appeared  unto  thee  in  the 
way  which  thou  earnest,  hath  sent  me,  that  thou  mayest 
receive  thy  sight,  and  be  filled  with  the  Holy  Spirit.  18  And 
straightway  there  fell  from  his  eyes  as  it  were  scales,  and  he 
received  his  sight;  and  he  arose  and  was  baptized;  19  and 
he  took  food  and  was  strengthened. 

And  he  was  certain  days  with  the  disciples  that  were  at 
Damascus.  20  And  straightway  in  the  synagogues  he 
proclaimed  Jesus,  that  he  is  the  Son  of  God.  21  And  all 
that  heard  him  were  amazed,  and  said,  Is  not  this  he  that  in 
Jerusalem  made  havoc  of  them  that  called  on  this  name? 
and  he  had  come  hither  for  this  intent,  that  he  might  bring 
them  bound  before  the  chief  priests.  22  But  Saul  increased' 
the  more  in  strength,  and  confounded  the  Jews  that  dwelt  at 
Damascus,  proving  that  this  is  the  Christ. 

23  And  when  many  days  were  fulfilled,  the  Jews  took 
counsel  together  to  kill  him:  24  but  their  plot  became  known 
to  Saul.  And  they  watched  the  gates  also  day  and  night 
that  they  might  kill  him:  25  but  his  disciples  took  him  by 
night,  and  let  him  down  through  the  wall,  lowering  him  in  a 
basket. 

26  And  when  he  was  come  to  Jerusalem,  he  assayed  to 
join  himself  to  the  disciples:  and  they  were  all  afraid  of  him, 
not  believing  that  he  was  a  disciple.  27  But  Barnabas 
took  him,  and  brought  him  to  the  apostles,  and  declared  unto 
them  how  he  had  seen  the  Lord  in  the  way,  and  that  he  had 
spoken  to  him,  and  how  at  Damascus  he  had  preached 
boldly  in  the  name  of  Jesus.  28  And  he  was  with  them 
going  in  and  going  out  at  Jerusalem,  29  preaching  boldly  in 
the  name  of  the  Lord:  and  he  spake  and  disputed  against 
the  Grecian  Jews;  but  they  were  seeking  to  kill  him.  30 
And  when  the  brethren  knew  it,  they  brought  him  down  to 
Caesarea,  and  sent  him  forth  to  Tarsus. 

The  conversion  of  Saul  of  Tarsus,  who  is  better  known 
as  Paul  the  Apostle,  was  an  event  of  supreme  importance 


78  BROADENING  OF  CHURCH    Acts  9  :  14-30 

in  the  history  of  the  Church  and  thus  of  the  world.  This 
might  be  concluded  from  the  prominent  place  given  to  its 
record  in  the  story  of  The  Acts ;  three  times  it  is  repeated : 
first,  as  written  by  Luke  for  his  Christian  readers;  sec- 
ondly, as  told  by  Paul  to  a  mob  of  Jews;  and  thirdly,  as 
rehearsed"  by  the  apostle  in  the  presence  of  the  Roman 
rulers. 

The  narrative  is  of  deep  significance  in  the  present  day. 
First,  it  affords  one  of  the  strongest  e^ddences  of  the  truth 
of  the  Christian  faith;  for  how  can  one  account  for  the 
career  of  Paul  if  he  was  not  thus  converted,  and  how  ac- 
count for  his  conversion  if  Jesus  the  crucified  is  not  the 
divine  and  risen  Christ?  Secondly,  the  story  is  full  of 
encouragement  to  all  who  witness  for  Christ;  for  Paul 
was  brought  into  Christian  life  and  service  by  the  testi- 
mony of  an  obscure  disciple  named  Ananias,  and  the  sug- 
gestion is  evident  that  faithful  effort  may  result  in  the  con- 
version of  one  whose  career  may  influence  generations  and 
races  of  men.  Thirdly,  the  immediate  public  confession 
of  Christ  on  the  part  of  Saul  is  an  example  which  should 
give  to  faint-hearted,  secret  believers  courage  to  act  in 
accordance  with  their  convictions. 

The  historian  Luke  inevitably  places  this  story  in  the 
section  of  The  Acts  which  describes  the  preparation  of  the 
Church  for  its  world-wide  witness,  for  here  he  shows  how 
a  new  apostle  was  chosen  and  appointed  as  the  principal 
messenger  to  the  Gentile  world.  Saul  had  been  provi- 
dentially prepared  for  his  task;  by  birth  a^Jew,  but  also 
possessing  Romans  citizenship,  spending  his  early  years 
under  the  influence  of  Greek  culture  in  the  university  city 
of  Tarsus,  and  later  trained  in  the  knowledge  of  the  sacred 
Scriptures  as  a  student  in  Jerusalem,  his  experiences 
adapted  him  to  appreciate  all  the  elements  and  phases  of 
thought  and  belief  which  entered  into  the  life  of  the  world 
in  the  age  to  which  he  belonged. 

TJjen  again  his  character  qualified  him  for  his  eminent 
service ;  he  was  a  man  of  strong  intellect,  yet  of  tender 
emotions,  and  possessing  a  genius  for  religion ;  this  unusual 
ccmibination  produced  a  personality  at  once  interesting, 
compelling,  and  forceful.    At  the  time  of  his  conversion 


Acts  9  :  14-30      WITNESS  IN  SAMARIA  79 

he  was  in  the  full  maturity  of  his  powers,  favorably  known 
in  Jerusalem,  and  occupying  a  position  of  wide  influence. 
The  event  is  immediately  connected  with  the  death  of 
Stephen  and  the  persecution  which  then  arose.  As  nar- 
rated by  the  historian  attention  is  fixed  (1)  upon  Saul's 
conviction  of  sin,  (2)  upon  his  acceptance  of  Christ,  and 
(3)  upon  his  confession  of  faith. 

(1)  It  was  a  vision  of  the  risen  and  glorified  Christ 
which  wrought  in  the  soul  of  Saul  a  deep  conviction  of 
sin.  He  had  been  a  striking  example  of  the  truth  that 
a  man  may  be  sincere  and  moral,  even  intensely  re- 
ligious, and  yet  be  stained  with  guilt.  His  outward  life 
had  been  blameless;  so  zealous  was  he  of  the  faith  of  his 
fathers,  and  so  certain  that  he  was  doing  God  service, 
that  with  no  qualm  of  conscience  he  arrested,  tortured, 
and  caused  to  blaspheme,  all  who  had  accepted  the  new 
faith ;  he  gave  his  vote  as  a  ruler  to  have  them  put  to  death. 
So  fanatical  was  his  zeal  that  he  pursued  them  even  to 
foreign  cities.  On  such  a  quest,  armed  with  letters  from 
the  high  priest,  he  was  drawing  near  to  the  city  of  Damas- 
cus, when  suddenly  there  burst  upon  him  a  light  surpass- 
ing the  brightness  of  the  Syrian  sun  at  noonday,  and  he 
heard  the  voice  of  the  Lord  saying  to  him,  "Saul,  Saul, 
why  persecutest  thou  me?"  And  Saul  said,  "Who  art 
thou.  Lord?"  And  the  Lord  said,  "I  am  Jesus  whom  thou 
persecutest."  Paul  actually  saw  Christ.  His  experience 
was  no  mere  mental  impression,  no  hallucination,  no  fever- 
ish fancy  induced  by  sunstroke.  He  always  insisted  that 
he  at  that  time  as  truly  looked  upon  the  risen  Lord  as  did 
the  disciples  in  the  upper  room  on  the  evening  of  that 
first  "Easter."  He  claimed  to  be  literally  a  witness  of  the 
resurrection  and  on  this  fact  he  based  his  apostolic 
authority. 

The  words  which  accompanied  the  vision  assured  Paul 
that  Christ  so  identified  himself  with  his  followers  that  one 
who  persecuted  them  was  guilty  of  offering  violence  to  the 
Lord  of  glory.  How  futile  and  mad  such  a  course  must  be 
was  enforced  by  the  words  recorded  in  a  later  version  of 
the  story:  "It  is  hard  for  thee  to  kick  against  the  goad." 
To  attempt  to  oppose  Christ,  to  endeavor  to  destroy  his 


80  BROADENING  OF  CHURCH    Acts  9  :  14-30 

Church,  was  as  certain  to  result  in  injury  to  the  perse- 
cutor, as  the  attempt  of  an  infuriated  ox  to  kick  against 
the  iron-shod  goad  of  the  driver.  In  an  instant  Saul 
appreciated  the  whole  truth;  Jesus  was  the  divine  Son  of 
God ;  in  persecuting  his  followers  he  had  been  guilty  of  an 
incomparable  crime;  he  was  himself  the  chief  of  sinners. 
In  penitence  and  sorrow  and  shame  and  submission  he 
cries  out,  "What  shall  I  do.  Lord?"  He  rises  from  the 
ground  to  which  he  has  fallen,  blind  and  helpless,  and  in 
spiritual  bewilderment  and  darkness;  but  there  has  come 
to  him  a  word  of  promise:  "Enter  into  the  city,  and  it 
shall  be  told  thee  what  thou  must  do."  Thus  led  by  the 
hand  the  once  proud  persecutor  enters  Damascus  and 
continues  three  days  without  food  or  sight;  but  new  light 
and  life  are  sure  to  come,  for  he  has  submitted  his  will  to 
the  will  of  the  Lord. 

Thus  it  is  ever;  a  new  vision  of  Christ  in  his  divine  holi- 
ness and  power  and  mercy  must  result  in  a  consciousness 
of  sin;  but  the  darkest  night  of  penitence  is  sure  to  issue 
in  the  dawn  of  a  larger  and  more  glorious  life. 

(2)  The  acceptance  of  Christ  as  a  personal  Saviour  was 
due,  in  the  case  of  Saul,  to  the  guidance  of  an  obscure 
Jewish  convert  in  Damascus  named  Ananias.  When  he 
was  summoned  to  this  task  which  was  to  result  in  a  bless- 
ing to  the  whole  world,  Ananias  at  first  hesitated  to  go; 
he  feared  to  approach  the  cruel  persecutor  who  had  come 
to  the  city  for  the  express  purpose  of  arresting  all  who  pro- 
fessed to  follow  Christ.  His  reluctance  was  overcome  by 
the  divine  assurance  of  the  great  work  which  Paul  was  des- 
tined to  achieve.  This  consideration  of  the  possible  issue 
of  their  testimony  has  overcome  the  fears  of  countless 
Christian  messengers  when  facing  difficult  tasks  in  all  ages. 

As  is  usual  in  such  cases,  the  messenger  found  the  way 
prepared  before  him.  Saul  was  in  prayer  and  moreover, 
was  expecting  the  coming  of  Ananias,  who  explained  to  his 
eager  listener  the  gospel  of  grace,  the  forgiveness  of  sins, 
the  necessity  of  baptism,  and  the  gift  of  the  Holy  Spirit. 
Then  as  Saul  accepted  the  truth  his  eyes  were  opened  and 
at  the  same  time  the  blindness  of  his  soul  was  removed, 
his  sins  were  washed  away,  and  at  the  touch  of  Ananias 


Acts  9 :  31  WITNESS  IN  SAMARIA  81 

he  was  filled  with  the  Holy  Spirit.  It  is  noticeable  that 
the  latter  gift  was  imparted  at  the  hands  of  a  layman; 
the  selection  of  Saul,  and  his  appointment  to  service, 
were  thus  quite  independent  of  the  twelve  apostles.  A 
new  apostle  was  thus  chosen  in  a  Gentile  city  to  be  the 
supreme  witness  for  Christ  unto  the  uttermost  part  of 
the  Gentile  world. 

(3)  The  confession  of  faith  was  immediate  and  heroic. 
The  story  should  be  pondered  by  all  who  hesitate  to  ac- 
knowledge their  secret  allegiance  to  Christ.  Of  course  it 
occasioned  surprise  to  the  whole  city  of  Damascus;  but 
should  one  fear  what  men  may  think  or  say,  if  he  knows  he 
is  obeying  the  will  of  his  Lord ?  It  involved  danger  and  suf- 
fering; for  a  plot  was  formed  against  his  life,  and  Saul 
was  compelled  to  flee  under  cover  of  night;  but  none  need 
expect  to  enter  the  Kingdom  of  heaven  without  persecu- 
tion and  opposition.  It  exposed  Saul  to  suspicion  and 
misunderstanding;  this  is  a  common  experience  for  those 
who  confess  their  Christian  faith;  in  fact,  many  persons 
hesitate  to  make  such  confession  for  fear  of  being  regarded 
as  hypocrites.  Even  the  disciples  in  Jerusalem  regarded 
Saul  as  an  impostor  and  a  spy;  yet  it  is  better  to  have  the 
world  regard  us  as  false  when  we  know  we  are  sincere,  than 
to  have  the  world  trust  us  when  in  our  hearts  we  know  we 
are  untrue  to  the  Christ  we  are  afraid  to  confess;  a  secret 
believer  is  a  hypocrite. 

Confession  resulted,  however,  in  unequaled  usefulness. 
Driven  from  Jerusalem  as  he  had  been  from  Damascus, 
Saul  returned  to  the  city  of  his  birth.  One's  home  is  always 
the  first  and  best  place  for  Christian  testimony.  A  little 
later  he  was  called  to  assist  Barnabas  in  Antioch  and  thence 
he  passed  on  to  a  career  of  testimony  which  has  changed 
the  currents  of  human  history.  To-day  the  world  is  wait- 
ing for  the  blessed  influence  of  such  men,  who  have  the 
courage  of  their  convictions,  and  who  in  all  the  relations 
of  life  will  be  openly  loyal  to  their  divine  Master. 

3.     The  Journeys  of  Peter.     Ch.  9  :  31-43 

31  So  the  church  throughout  all  Judaea  and  Galilee  and 
Samaria  had  peace,  being  edified;   and,  walking  in  the  fear 


82  BROADENING  OF  CHURCH    Acts  9  :  32-43 

of  the  Lord  and  in  the  comfort  of  the  Holy  Spirit,  was  multi- 
plied. 

32  And  it  came  to  pass,  as  Peter  went  throughout  all  parts, 
he  came  down  also  to  the  saints  that  dwelt  at  Lydda.  33 
And  there  he  found  a  certain  man  named  ^neas,  who  had 
kept  his  bed  eight  years ;  for  he  was  palsied.  34  And  Peter 
said  unto  him,  ^neas,  Jesus  Christ  healeth  thee:  arise,  and 
make  thy  bed.  And  straightway  he  arose.  35  And  all 
that  dwelt  at  Lydda  and  in  Sharon  saw  him,  and  they  turned 
to  the  Lord. 

36  Now  there  was  at  Joppa  a  certain  disciple  named 
Tabitha,  which  by  interpretation  is  called  Dorcas:  this  woman 
was  full  of  good  works  and  almsdeeds  which  she  did.  37 
And  it  came  to  pass  in  those  days,  that  she  fell  sick,  and 
died:  and  when  they  had  washed  her,  they  laid  her  in  an 
upper  chamber.  38  And  as  Lydda  was  nigh  unto  Joppa, 
the  disciples,  hearing  that  Peter  was  there,  sent  two  men  imto 
him,  entreating  him.  Delay  not  to  come  on  unto  us.  39  And 
Peter  arose  and  went  with  them.  And  when  he  was  come, 
they  brought  him  into  the  upper  chamber:  and  all  the  widows 
stood  by  him  weeping,  and  showing  the  coats  and  garments 
which  Dorcas  made,  while  she  was  with  them.  40  But 
Peter  put  them  all  forth,  and  kneeled  down,  and  prayed;  and 
turning  to  the  body,  he  said,  Tabitha,  arise.  And  she  opened 
her  eyes;  and  when  she  saw  Peter,  she  sat  up.  41  And  he 
gave  her  his  hand,  and  raised  her  up ;  and  calling  the  saints 
and  widows,  he  presented  her  alive.  42  And  it  became 
known  throughout  all  Joppa:  and  many  believed  on  the  Lord. 
43  And  it  came  to  pass,  that  he  abode  many  days  in  Joppa 
with  one  Simon  a  tanner. 

The  conversion  of  Saul,  the  leading  persecutor,  was  fol- 
lowed by  a  season  of  rest  and  growth  for  the  Christian 
Church.  Since  the  death  of  Stephen  the  history  has  been 
concerned  chiefly  with  the  work  of  Philip  and  the  mission 
of  Ananias,  both  laymen.  That  does  not  mean,  however, 
that  the  apostles  were  inactive.  Their  ministry  has  been 
passed  in  almost  complete  silence,  because  the  Church  was 
being  prepared  by  other  agents  for  its  wider  testimony; 
but  now  the  journeys  of  Peter  are  recorded,  for  they 
brought  him  to  Joppa,  within  call  of  Caesarea,  in  which 
city  he  was  to  perform  the  supreme  work  of  this  period  of 
transition.  He  was  to  open  the  door  of  the  Church  for 
the  reception  of  Gentile  believers. 


Acts  10  : 1  to  11 :  18    WITNESS  IN  SAMARIA  83 

Nevertheless,  Peter's  progress  through.  J udea  was  in  it- 
self important;  he  strengthened  the  Church,  he  secured 
new  converts,  and  he  worked  two  notable  miracles.  The 
healing  of  ^neas,  who  was  sick  of  the  palsy,  recalls  some 
of  the  most  memorable  scenes  in  the  life  of  Christ,  by  whose 
power  this  sufferer  was  now  relieved  from  the  anguish  of 
eight  long  years  of  painful  illness.  The  cure  was  so  mar- 
velous that  it  resulted  in  the  conversion  of  a  multitude  in 
Lydda  and  Sharon. 

Of  Dorcas,  or  Tabitha,  nothing  is  known  except  this  one 
startling  story.  Death  had  overtaken  her  in  the  midst  of 
a  life  of  blessed  ministry  and  helpfulness.  Her  friends,  in 
distress,  but  evidently  in  faith,  summoned  Peter  to  Joppa; 
and  in  answer  to  his  prayer  the  sleeping  saint  awoke. 
This  raising  to  life  of  one  who  had  been  dead  was  the  most 
marvelous  miracle  the  apostles  had  performed.  No  wonder 
that  it  wrought  faith  in  many  hearts,  and  that  as  its  result 
"many  believed  on  the  Lord."  As  to  Dorcas,  it  may  be 
remarked  that  her  Christian  charity  has  set  in  motion 
innumerable  needles  and  has  inspired  countless  women 
with  the  spirit  of  service.  As  to  Peter,  he  was  about  to  be 
summoned  to  a  task  more  astonishing  to  the  early  Church 
than  the  healing  of  yEneas  or  the  raising  of  Dorcas  from 
the  dead. 

4.    The  Reception  of  Cornelius.    Chs.  10:ltoll:18 

Possibly  Cornelius  was  not  the  first  Gentile  convert, 
but  he  was  the  first  Gentile  whose  conversion  is  recorded. 
The  Cyprian  and  Cyrenian  missionaries  may  have  preached 
previously  to  Greeks  in  Antioch,  Acts  11  :  19,  20,  but  the 
case  of  Cornelius  was  in  many  points  unique  and  of  such 
surpassing  importance  that  it  is  narrated  with  repetitious 
and  minute  details.  Here  an  apostle,  under  divine  guid- 
ance, goes  to  preach  to  a  Roman  officer,  and  here  Gentiles 
are  formally  welcomed  into  the  Church.  Here  the  legiti- 
macy of  Gentile  Christianity  is  recognized  and  established. 
Furthermore,  the  instance  is  t^^pical,  so  that  all  who  would 
study  the  facts  of  conversion,  and  the  truth  concerning 
the  Holy  Spirit  in  his  relation  to  believers,  must  ponder 
this  inspired  narrative.    It  is  one  of  the  turning  points  in 


84  BROADENING  OF  CHURCH     Acts  10  : 1-8 

Christian  history,  and  an  outstanding  feature  in  the 
period  when  the  Church  was  being  prepared  for  its  world- 
wide witness.  .  _  ^ 
At  first  only  Jews  were  evangelized,  then  Samaritans 
also,  but  now  a  representative  Gentile  and  a  large  circle 
of  his  friends  are  led  to  accept  Christ  and  are  filled  with 
his  Spirit,  so  that  this  incident  has  been  known  as  the 
"Roman  Pentecost." 

a.  The  Man.     Ch.  10  : 1-8 

1  Now  there  was  a  certain  man  in  Caesarea,  Cornelius  by 
name,  a  centurion  of  the  band  called  the  Italian  band,  2  a 
devout  man,  and  one  that  feared  God  with  all  his  house,  who 
gave  much  alms  to  the  people,  and  prayed  to  God  always. 
3  He  saw  in  a  vision  openly,  as  it  were  about  the  ninth  hour 
of  the  day,  an  angel  of  God  coming  in  unto  hun,  and  saying 
to  him,  Cornelius.  4  And  he,  fastening  his  eyes  upon  him, 
and  being  affrighted,  said.  What  is  it,  Lord?  And  he  said 
imto  him,  Thy  prayers  and  thine  alms  are  gone  up  for  a 
memorial  before  God.  5  And  now  send  men  to  Joppa, 
and  fetch  one  Simon,  who  is  sumamed  Peter:  6  he  lodgeth 
with  one  Simon  a  tanner,  whose  house  is  by  the  sea  side. 
7  And  when  the  angel  that  spake  unto  hrni  was  departed, 
he  called  two  of  his  household-servants,  and  a  devout  soldier 
of  them  that  waited  on  hrni  continually;  8  and  having  re- 
hearsed, all  things  linto  them,  he  sent  them  to  Joppa. 

Cornelius  the.-^enturion  was  in  command  of  a  military 
company  known  as  the  "  Italian  band,"  or  cohort.  He  was 
stationed  at  Caesafeei,  the  capital  city  of  the  Roman  prov- 
ince. Like  the  three  other  centurions  mentioned  in  the 
New  Testament  he  was  a  man  of  high  character.  His 
name  indicates  that  he  was  of  illustrious,  if  not  noble, 
birth,  He  had  come  to  know  and  worship  the  one  true 
God,  and  his  sincere  piety  had  inspired  a  like  faith  in  all 
his  household.  His  generosity  was  attested  by  liberal 
gifts  to  his  Jewish  neighbors  whom  other  Romans  de- 
spised and  abused.  He  was  a  man  of  prayer,  and  in  the 
midst  of  his  busy  life  he  observed  the  regular  periods  pre- 
scribed by  the  Jews  at  nine  and  twelve  and  three  o'clock 
daily.     Yet  this  noble,  godly,   generous,   prayerful   man 


Acts  10  :  9-10      WITNESS  IN  SAMARIA  85 

wasjiot^aved ;  for  as  he  was  praying  an  angel  appeared 
to  him  and  bade  him  send  to  Joppa  for  Peter  who  would 
tell  him  words  whereby  he  and  his  family  might  be  saved. 
Ch.  11:13,  14. 

It  is  almost  startling  to  note  the  character  of  the  men 
who  are  described  in  The  Acts  as  needing  the  salvation 
that  can  be  found  in  Christ  alone.  This  section  of  the  book 
narrates  three  notable  conversions:  that  of  the  Ethiopian  v" 
prince,  of  Saul,  and  of  Cornelius,  but  all  of  these  were 
godly  men ;  they  were  not  only  of  irreproachable  morality 
but  they  were  zealously  religious.  Are  such  men  lost? 
Is  it  absolutely  necessary  to-day  for  men  of  this  character 
to  experience  a  "new  birth"?  These  narratives  seem  so 
to  affirm,  and  they  remind  us  of  the  words  spoken  by  our 
Lord  to  the  great  teacher  of  Israel:  "Ye  must  be  born 
anew." 

It  should  be  added  at  once,  however,  that  to  men  of 
this  character,  who  are  living  according  to  the  light  they 
have,  more  light  is  sure  to  be  given;  and  then,  too,  when 
the  new  light  comes,  it  is  sure  to  be  accepted.  When 
Christ  is  presented  to  men  like  these,  they  turn  to  him  at 
once  in  penitence  and  faith.  Thus  sincerity  is  tested. 
Christ  is  ever  the  touchstone  of  character. 

The  source  of  new  light  was  revealed  to^  Cornelius  by 
an  angel,  and  his  sincerity  was  attested  by  the  speed 
with  which  he  sent  to  summon  the  appointed  messenger. 
The  angel  visitant  emphasized  the '  importance  of  '  the 
event  which  was  to  follow,  namely,  the  formal  opening  of 
the  Church  to  Gentile  believers;  but  the  fact  that  the  angel 
did  not  tell  the  way  of  salvation,  but  commanded  Cornelius 
to  send  for  Peter,  calls  to  mind  the  important  truth  that  the 
gospel  message,  on  which  salvation' depends,  is  to  be  pro- 
claimed, not  by  supernatural  messengers,  but  by  men  to 
their  fellow  men. 

h.  The  Messenger.     Ch.  10  :  9-23 

9  Now  on  the  morrow,  as  they  were  on  their  journey, 
and  drew  nigh  unto  the  city,  Peter  went  up  upon  the  housetop 
to  pray,  about  the  sixth  hour:  10  and  he  became  hungry,  and 
desired  to  eat:    but  while  they  made  ready,  he  fell  into  a 


86  BROADENING  OF  CHURCH    Acts  10  :  11-23 

trance ;  11  and  he  beholdeth  the  heaven  opened,  and  a  certain 
vessel  descending,  as  it  were  a  great  sheet,  let  down  by 
four  comers  upon  the  earth:  12  wherein  were  all  manner  of 
fourfooted  beasts  and  creeping  things  of  the  earth  and  birds 
of  the  heaven.  13  And  there  came  a  voice  to  him,  Rise, 
Peter;  kill  and  eat.  14  But  Peter  said.  Not  so.  Lord;  for 
I  have  never  eaten  anything  that  is  common  and  unclean. 
15  And  a  voice  came  unto  him  again  the  second  time,  What 
God  hath  cleansed,  make  not  thou  common.  16  And  this 
was  done  thrice:  and  straightway  the  vessel  was  received 
up  into  heaven. 

17  Now  while  Peter  was  much  perplexed  in  himself  what 
the  visioii  which  he  had  seen  might  mean,  behold,  the  men 
that  were  sent  by  Cornelius,  having  made  inquiry  for  Simon's 
house,  stood  before  the  gate,  18  and  called  and  asked  whether 
Simon,  who  was  sumamed  Peter,  were  lodging  there.  19 
And  while  Peter  thought  on  the  vision,  the  Spirit  said  unto 
him.  Behold,  three  men  seek  thee.  20  But  arise,  and  get 
thee  down,  and  go  with  them,  nothing  doubting:  for  I  have 
sent  them.  21  And  Peter  went  down  to  the  men,  and  said, 
Behold,  I  am  he  whom  ye  seek:  what  is  the  cause  wherefore 
ye  are  come?  22  And  they  said,  Cornelius  a  centurion,  a 
righteous  man  and  one  that  f eareth  God,  and  well  reported  of 
by  all  the  nation  of  the  Jews,  was  warned  of  God  by  a  holy 
angel  to  send  for  thee  into  his  house,  and  to  hear  words 
from  thee.     23  So  he  called  them  in  and  lodged  them. 

And  on  the  morrow  he  arose  and  went  forth  with  them,  and 
certain  of  the  brethren  from  Joppa  accompanied  him. 

By  a  series  of  providences  Peter,  the  chosen  messenger, 
had  been  brought  within  calling  distance,  but  he  was  now 
to  receive  a  special  preparation  for  his  task.  He  needed 
to  have  his  prejudices  removed  before  he  could  be  willing 
to  undertake  his  work.  Peter  might  have  consented  to 
preach  to  Gentiles,  but  he  would  have  refused  to  eat  with 
them  or  to  accept  believing  Gentiles  into  the  Christian 
brotherhood.  The  gulf  between  Jew  and  Gentile  was 
greater  than  can  be  imagined  to-day.  To  the  former  the 
Gentile  was  an  abomination;  his  touch  defiled,  his  customs 
were  abhorrent,  his  religion  was  a  blasphemy.  Therefore 
a  vision  was  given  to  Peter  to  teach  him  that  those  whom 
God  might  cleanse  should  not  be  regarded  as  unclean. 

While  praying  upon  the  flat  housetop  of  Simon  the 


Acts  10  :  24-30    WITNESS  IN  SAMARIA  87 

tanner  in  Joppa,  as  the  noon  hour  is  passing,  Peter  becomes 
hungry  and  increasingly  so  as  dinner  is  delayed.  He  falls 
into  a  trance  and  beholds  a  vessel  let  down  from  heaven 
full  of  animals,  some  ceremonially  clean  and  fit  for  food, 
others,  to  a  Jew,  unclean  and  not  to  be  eaten.  The  clean 
have  been  made  unclean  by  contact  with  the  unclean — 
that  is  the  point.  Three  times  the  vessel  appears;  each 
time  Peter  is  bidden  by  a  heavenly  voice  to  eat;  each 
time  he  refuses;  each  time  he  is  rebuked  by  the  words: 
"What  God  hath  cleansed,  make  not  thou  common." 
Just  then  the  messengers  arrive  and  invite  him  to  the 
home  of  Cornelius  the  Gentile.  Before  the  vision  Peter 
would  have  refused;  now  the  invitation  explains  the 
vision  and  he  is  willing  to  go.  He  has  learned  that  at  the 
command  of  God  he  is  not  to  shrink  from  contact  with 
men  of  other  nations,  nor  fear  to  accept  them  as  brothers 
in  case  God  has  cleansed  their  hearts.  The  first  paragraph 
of  the  story  tells  us  that  even  godly  men  like  Cornelius 
need  the  gospel;  this  paragraph  assures  us  that  even  the 
most  despised  can  be  transformed  by  its  power.  The  first 
great  qualifications  needed  by  Christian  witnesses  are  a  wil- 
lingness to  speak  to  anyone  to  whom  they  may  be  sent, 
and  a  sympathy  so  broad  as  to  welcome  as  brothers  be- 
lievers of  every  race  and  nation. 

c.  The  Meeting.     Ch.  10  :  24-33 

24  And  on  the  morrow  they  entered  into  Caesarea.  And 
Cornelius  was  waiting  for  them,  having  called  together  his 
kinsmen  and  his  near  friends.  25  And  when  it  came  to 
pass  that  Peter  entered,  Cornelius  met  him,  and  fell  down  at 
his  feet,  and  worshipped  him.  26  But  Peter  raised  him  up, 
saying,  Stand  up;  I  myself  also  am  a  man.  27  And  as  he 
talked  with  him,  he  went  in,  and  findeth  many  come  together: 

28  and  he  said  unto  them.  Ye  yourselves  know  how  it  is  an 
unlawful  thing  for  a  man  that  is  a  Jew  to  join  himself  or  come 
unto  one  of  another  nation;  and  yet  unto  me  hath  God 
showed  that  I  should  not  call  any  man  common  or  unclean: 

29  wherefore  also  I  came  without  gainsaying,  when  I  was 
sent  for.     I  ask  therefore  with  what  intent  ye  sent  for  me. 

30  And  Cornelius  said.  Four  days  ago,  until  this  hoiu",  I  was 
keeping  the  ninth  hour  of  prayer  in  my  house;   and  behold. 


88  BROADENING  OF  CHURCH    Acts  10  :  31-33 

a  man  stood  before  me  in  bright  apparel,  31  and  saith, 
Cornelius,  thy  prayer  is  heard,  and  thine  alms  are  had  in 
remembrance  in  the  sight  of  God.  32  Send  therefore  to 
Joppa,  and  call  unto  thee  Simon,  who  is  sumamed  Peter; 
he  lodgeth  in  the  house  of  Simon  a  tanner,  by  the  sea  side. 
33  Forthwith  therefore  I  sent  to  thee;  and  thou  hast  well 
done  that  thou  art  come.  Now  therefore  we  are  all  here 
present  in  the  sight  of  God,  to  hear  all  things  that  have  been 
commanded  thee  of  the  Lord. 

When  there  is  a  soul  seeking  for  light,  and  a  messenger 
willing  to  accept  any  opportunity  to  speak  for  ChrisfT  a 
meeting  is  certain  to  be  arranged.  So  it  was  with  Peter 
and  Cornelius.  An  extraordinary  gathering  it  surely  was! 
The  Roman  soldier  had  calculated  the  time  that  Peter 
would  arrive  and  had  invited  to  his  home  a  large  number 
of  his  relatives  and  friends.  Peter  was  returning  from 
Joppa  with  the  three  messengers,  but  was  also  accompanied 
by  six  Jewish  Christians  who  might  serve  as  witnesses  of 
the  events  which  would  follow.  Cornelius  was  ready  to 
worship  the  messenger  whom  heavenliad  sent  with  the 
good  news  of  salvation;  but  Peter  assured  his  host  that 
he  claimed  no  superhuman  character  and  that,  while  a 
Jew,  he  had  learned  to  regard  no  man  as  "common  or 
unclean."  Cornelius  then  explained  the  extraordinary  cir- 
cumstances which  had  led  him  to  summon  Peter  and  con- 
cluded with  these  striking  words:  "Now  therefore  we  are 
all  here  present  in  the  sight  of  God,  to  hear  all  things  that 
have  been  commanded  thee  of  the  Lord." 

Surely  this  paragraph  of  the  story  contains  two  le§sons 
for  each  member  of  the  modern  church :  First,  what  effort 
is  each  making  to  secure  for  some  messenger  of  Christ 
such  an  audience  as  Cornelius  prepared  for  Peter?  Can- 
not each  calculate  with  exactness  some  time  and  place 
where  the  gospel  is  to  be  preached,  and  is  it  not  possible 
to  bring  thither  one's  relatives  and  friends?  Secondly, 
when  present  in  a  place  of  worship,  cannot  each  be  pre- 
pared to  say,  "We  are  all  here  present" — all,  family  and 
friends,  mind  as  well  as  body — "in  the  sight  of  God" — 
not  to  be  seen  by  others,  not  conscious  so  much  of  others 
as  of  the  presence  of  God — "to  hear  all  things" — not  to- 


Acts  10  :  34-43    WITNESS  IN  SAMARIA  89 

be  amused  or  to  sleep — "that  have  been  commanded  thee 
of  the  Lord" — not  to  Hsten  to  human  conjecture  or  the 
exploiting  of  doubts,  but  to  receive  a  positive  message 
which  is  delivered  in  a  reverent  spirit  and  with  the  pro- 
phetic formula:  "Thus  saith  the  Lord."  What  would 
happen  were  all  Christian  churches  filled  with  such 
audiences? 

d.  The  Message.     Ch.  10  :  34-43 

34  And  Peter  opened  his  mouth,  and  said, 

Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons : 

35  but  in  every  nation  he  that  feareth  him,  and  worketh 
righteousness,  is  acceptable  to  him.  36  The  word  which  he 
sent  unto  the  children  of  Israel,  preaching  good  tidings  of 
peace  by  Jesus  Christ  (he  is  Lord  of  all) — 37  that  saying 
ye  yourselves  know,  which  was  published  throughout  all 
Judaea,  begiiming  from  Galilee,  after  the  baptism  which 
John  preached ;  38  even  Jesus  of  Nazareth,  how  God  anointed 
him  with  the  Holy  Spirit  and  with  power:  who  went  about 
doing  good,  and  healing  all  that  were  oppressed  of  the  devil; 
for  God  was  with  him.  39  And  we  are  witnesses  of  all  things 
which  he  did  both  in  the  country  of  the  Jews,  and  in  Jeru- 
salem; whom  also  they  slew,  hanging  him  on  a  tree.  40 
Him  God  raised  up  the  third  day,  and  gave  him  to  be  made 
manifest,  41  not  to  all  the  people,  but  unto  witnesses  that 
were  chosen  before  of  God,  even  to  us,  who  ate  and  drank 
with  him  after  he  rose  from  the  dead.  42  And  he  charged 
us  to  preach  unto  the  people,  and  to  testify  that  this  is  he 
who  is  ordained  of  God  to  be  the  Judge  of  the  living  and  the 
dead.  43  To  him  bear  all  the  prophets  witness,  that  through 
his  name  every  one  that  believeth  on  him  shall  receive 
remission  of  sins. 

Peter  found  time  to  deliver  only  part  of  the  message  he 
had  in  mind,  only  his  introduction  and  theme.  Ch.  11  :  15. 
His  opening  sentence  has  been  strangely  misunderstood. 
Peter  did  not  mean  that  Cornelius  was  already  saved  and 
that  in  all  nations  men  like  Cornelius  are  saved  with  no 
knowledge  of  Christ,  but  that  through  Christ  men  of  all 
nations  can  be  saved  even  though  they  are  not  Jews. 
Peter  had  learned  that  men  like  Cornelius  were  "accept- 
able" to  God  in  the  sense  that  they  could  be  saved  when 
the  gospel  was  presented;    Peter  had  yet  to  learn  that  a 


90  BROADENING  OF  CHURCH    Acts  10  :  44-48 

depraved  Gentile  could  likewise  be  saved,  and  not  merely 
the  pious,  godly,  and  devout. 

The  speaker  proceeded  to  make  plain  the  way  of  salva- 
tion; he  told  the  story  of  the  life  and  works  of  Jesus,  of 
his  crucifixion  and  resurrection,  and  his  coming  again  as 
Judge;  and  then  he  exclaimed:  "To  him  bear  all  the 
prophets  witness,  that  through  his  name  every  one  that 
believeth  on  him  shall  receive  remission  of  sins."  Thus  in 
a  single  sentence  he  declared  the  means  of  salvation — the 
name  of  Christ,  that  is,  all  Christ  is  revealed  to  be  as  a 
Saviour  and  Lord;  the  universality  of  salvation  to  "every 
one  that  believeth";  the  condition  of  salvation — belief 
in  Christ;  and  also,  the  nature  of  salvation — "remission 
of  sins" — for  thus  begins  the  experience  which  issues  in 
life  eternal.  Surely  in  this  message  is  found  a  model  for 
the  gospel  preacher  of  every  age,  and  perhaps  no  age  has 
had  a  greater  need  of  such  clear  testimony  than  the 
present. 

e.  The  Miracle.     Ch.  10  :  44-48 

44  While  Peter  yet  spake  these  words,  the  Holy  Spirit  fell 
on  all  them  that  heard  the  word.  45  And  they  of  tiie  circum- 
cision that  believed  were  amazed,  as  many  as  came  with 
Peter,  because  that  on  the  Gentiles  also  was  poured  out  the 
gift  of  the  Holy  Spirit.  46  For  they  heard  them  speak  with 
tongues,  and  magnify  God.  Then  answered  Peter,  47  Can 
any  man  forbid  the  water,  that  these  should  not  be  baptized, 
who  have  received  the  Holy  Spirit  as  well  as  we?  48  And 
he  commanded  them  to  be  baptized  in  the  name  of  Jesus 
Christ.     Then  prayed  they  him  to  tarry  certain  days. 

In  the  midst  of  his  sermon  Peter  was  interrupted.  The 
Holy  Spirit  came  upon  his  hearers  and  they  began  to 
"speak  with  tongues"  and  to  "magnify  God."  What 
happened  was  simply  this:  as  Cornelius  and  his  friends 
heard  the  message  concerning  the  saving  power  of  Christ, 
they  accepted  Christ  and  were  filled  at  once  with  the 
Spirit  of  Christ.  Peter  had  expected  to  complete  his 
sermon,  to  ask  those  present  to  confess  their  faith,  to  bap- 
tize those  who  believfed,  and  then  to  lay  his  hands  upon 
them  that  they  might  receive  the  miraculous  gifts  of  the 
Holy  Spirit.     In  this  typical  case  of  Gentile  conversioH 


Acts  11  :  1-12      WITNESS  IN  SAMARIA  91 

the  program  was  cut  short  by  the  gift  of  the  Holy  Spirit. 
The  lesson  is  obvious:  the  work  of  the  Holy  Spirit  is 
independent  of  confession  or  baptism  or  the  imposition  of 
apostolic  hands;  nor  need  there  be  an  interval  of  time 
between  the  acceptance  of  Christ  and  the  reception  of  his 
Spirit  in  all  the  fullness  of  his  power.  The  normal  process 
is  exactly  this:  while  a  preacher  is  still  proclaiming  the 
gospel  message,  the  hearer  yields  himself  to  Christ,  a  new 
life  is  imparted  to  him,  and  he  is  empowered  and  possessed 
by  the  Spirit  of  his  Lord.  Of  course  there  must  be  a  con- 
fession of  faith  in  the  rite  of  baptism,  the  new  life  must 
develop,  and  there  must  be  repeated  "refillings"  of  the 
Spirit;  but  the  essential  experience  is  the  yielding  of  the 
beart  to  Christ  and  the  consequent  transforming  of  life 
by  the  power  of  his  abiding  Spirit.  Miracles  may  no 
longer  attend  this  experience;  they  were  granted  in  this 
instance  as  a  divine  authentication  of  the  conversion  of 
Gentiles  to  faith  in  Christ  and  to  a  new  life  in  him. 

/.  The  Members  of  the  Church.     Ch.  11  :  1-18 

1  Now  the  apostles  and  the  brethren  that  were  in  Judaea 
heard  that  the  Gentiles  also  had  received  the  word  of  God. 
2  And  when  Peter  was  come  up  to  Jerusalem,  they  that 
were  of  the  circumcision  contended  with  him,  3  saying, 
Thou  wentest  in  to  men  uncircumcised,  and  didst  eat 
with  them.  4  But  Peter  began,  and  expounded  the 
matter  unto  them  in  order,  saying,  5  I  was  in  the  city  of 
Joppa  praying:  and  in  a  trance  I  saw  a  vision,  a  certain 
vessel  descending,  as  it  were  a  great  sheet  let  down  from 
heaven  by  four  comers;  and  it  came  even  unto  me:  6  upon 
which  when  I  had  fastened  mine  eyes,  I  considered,  and  saw 
the  fourfooted  beasts  of  the  earth  and  wild  beasts  and 
creeping  things  and  birds  of  the  heaven.  7  And  I  heard 
also  a  voice  saying  unto  me.  Rise,  Peter;  kill  and  eat.  8 
But  I  said,  Not  so.  Lord:  for  nothing  common  or  unclean 
hath  ever  entered  into  my  mouth.  9  But  a  voice  answered 
the  second  time  out  of  heaven,  What  God  hath  cleansed,  make 
not  thou  common.  10  And  this  was  done  thrice:  and  all 
were  drawn  up  again  into  heaven.  11  And  behold,  forthwith 
three  men  stood  before  the  house  in  which  we  were,  having 
been  sent  from  Caesarea  unto  me.  12  And  the  Spirit  bade 
me  go  with  them,  making  no  distinction.    And  these  six 


92  BROADENING  OF  CHURCH    Acts  11  :  13-18 

brethren  also  accompanied  me;  and  we  entered  into  the 
man's  house:  13  and  he  told  us  how  he  had  seen  the  angel 
standing  in  his  house,  and  saying,  Send  to  Joppa,  and  fetch 
Simon,  whose  surname  is  Peter ;  14  who  shall  speak  unto  thee 
words,  whereby  thou  shalt  be  saved,  thou  and  all  thy  house. 
15  And  as  I  began  to  speak,  the  Holy  Spirit  fell  on  them, 
even  as  on  us  at  the  beginning.  16  And  I  remembered  the 
word  of  the  Lord,  how  he  said,  John  indeed  baptized  with 
water;  but  ye  shall  be  baptized  in  the  Holy  Spirit.  17  If 
then  God  gave  unto  them  the  like  gift  as  he  did  also  unto  us, 
when  we  believed  on  the  Lord  Jesus  Christ,  who  was  I, 
that  I  could  withstand  God?  18  And  when  they  heard  these 
things,  they  held  their  peace,  and  glorified  God,  saying, 
Then  to  the  Gentiles  also  hath  God  granted  repentance  unto 
life. 

The  news  of  the  conversion  of  Gentiles  was  not  slow  in 
reaching  Jerusalem,  and  the  disciples  at  once  called  Peter 
to  account  for  the  part  he  had  played  in  the  incident. 
There  is  little  suggestion  here  of  papal  infallibility  as  be- 
longing to  Simon  Peter;  the  early  Church  was  democratic. 
The  charge  against  the  apostle  was  not  that  he  had 
preached  to  Gentiles — no  one  would  have  objected  to  that 
— but  he  had  been  entertained  by  Gentiles  and  had 
eaten  with  them ;   that  was  his  startling  ofTense. 

Peter  rehearsed  the  whole  story,  and  had  with  him  as 
witnesses  the  six  Jewish  Christians  from  Joppa  who  had 
also  accompanied  him  to  the  home  of  Cornelius.  His  nar- 
rative took  the  form,  however,  of  a  logical  argument. 
Fir^t,  he  related  his  vision  of  the  vessel  let  down  from 
heaven,  and  its  divine  message  that  what  God  made  clean 
men  should  not  regard  as  unclean. 

Secondly,  .he,  told  them  that  God  had  set  his  seal  upon 
the  actual  cleansing  and  conversion  of  the  Gentiles  by  the 
miraculous  gifts  of  his  Holy  Spirit.  Thirdly;  he  assured 
the  Church  that  these  words  of  Christ  had  come  to  have 
for  him  a  new  meaning:  "John  indeed  baptized  with 
water;  but  ye  shall  be  baptized  in  the  Holy  Spirit."  If 
these  men  had  been  baptized  with  the  Spirit  was  it  wrong 
to  have  administered  to  them  the  lesser  baptism  of  water? 
Thus  the  word,  "ye,"  used  by  Christ,  had  been  divinely 
expanded;  it  had  been  shown  to  include  Gentiles. 


Acts  11  :  19-26    WITNESS  IN  SAMARIA  93 

What,  then,  was  Peter's  conclusion?  Nothing  less  start- 
ling than  this,  that  men  who  are  truly  cleansed  and  filled 
with  the  Spirit  should  be  treated  as  brothers  and  recog- 
nized as  members  of  the  body  of  Christ.  So  unanswerable 
were  the  arguments,  so  convincing  the  facts,  that  the  ob- 
jectors were  satisfied:  "They  held  their  peace,  and  glori- 
fied God,  saying,  Then  to  the  Gentiles  also  hath  God 
granted  repentance  unto  life." 

It  is  true  that  others,  who  did  not  hear  this  testimony  of 
Peter,  subsequently  caused  trouble  in  the  Church,  as  they 
insisted  that  Gentiles  who  became  Christians  must  observe 
the  Mosaic  ritual  in  order  to  be  saved,  or  at  least  to  be  on 
an  equality  with  Jewish  Christians.  To  determine  this 
question  the  first  Church  council  was  called  at  Jeru- 
salem. 

It  is  likewise  true  that  some  members  of  the  Christian 
Church  to-day  wish  to  regard  class  and  race  and  social 
distinctions  in  a  spirit  quite  contrary  to  the  attitude  of 
brotherhood  and  equality  shown  by  Peter  as  he  admitted 
the  first  Gentiles  into  the  fellowship  of  the  Christian 
Church. 

5.    The  Mission  of  Barnabas.     Ch.  11  :  19-30 

19  They  therefore  that  were  scattered  abroad  upon  the 
tribulation  that  arose  about  Stephen  travelled  as  far  as 
Phoenicia,  and  Cyprus,  and  Antioch,  speaking  the  word  to 
none  save  only  to  Jews.  20  But  there  were  some  of  "them, 
men  of  Cyprus  and  Cyrene,  who,  when  they  were  come  to 
Antioch,  spake  unto  the  Greeks  also,  preaching  the  Lord 
Jesus.  21  And  the  hand  of  the  Lord  was  with  them:  and 
a  great  niunber  that  believed  turned  unto  the  Lord.  22 
And  the  report  concerning  them  came  to  the  ears  of  the 
church  which  was  in  Jerusalem:  and  they  sent  forth  Barnabas 
as  far  as  Antioch:  23  who,  when  he  was  come,  and  had  seen 
the  grace  of  God,  was  glad;  and  he  exorted  them  aU,  that 
with  purpose  of  heart  they  would  cleave  unto  the  Lord: 
24  for  he  was  a  good  man,  and  full  of  the  Holy  Spirit  and 
of  faith:  and  much  people  was  added  unto  the  Lord.  25 
And  he  went  forth  to  Tarsus  to  seek  for  Saul;  26  and  when 
he  had  found  him,  he  brought  him  unto  Antioch.  And  it 
came  to  pass,  that  even  for  a  whole  year  they  were  gathered 
together  with  the  church,  and  taught  much  people;  and  that 
the  disciples  were  called  Christians  first  in  Antioch. 


94  BROADENING  OF  CHURCH   Acts  11  :  27-30 

27  Now  in  these  days  there  came  down  prophets  from 
Jerusalem  unto  Antioch.  28  And  there  stood  up  one  of  them 
named  Agabus,  and  signified  by  the  Spirit  that  there  should 
be  a  great  famine  over  all  the  world:  which  came  to  pass  in 
the  days  of  Claudius.  29  And  the  disciples,  every  man 
according  to  his  ability,  determined  to  send  relief  unto  the 
brethren  lliat  dwelt  in  Judaea:  30  which  also  they  did, 
sending  it  to  tiie  elders  by  the  hand  of  Barnabas  and  Saul. 

The  importance  of  these  events  may  be  summarized  in 
large  measure  by  four  brief  statementeiyA  Christian 
Church  is  organized  among  Gentiles;  ^  new  center  is 
established  for  witnessing;^  new  evangelist  is  called  to 
active  service  ;\|a  new  name  is  given  to  believers. 

The  most  prominent  actor  in  these  scenes  is  Barnabas. 
The  occasion  of  his  visit  to  Antioch  was  the  success  at- 
tained by  certain  Christians  who  had  been  driven  from 
Jerusalem  by  the  persecution  which  arose  in  connection 
with  the  death  of  Stephen;  these  men,  natives  of  Cyprus 
and  Cyrene,  whose  vision  had  been  broadened  by  the 
teachings  of  the  martyr,  when  they  reached  Antioch, 
preached  the  gospel  not  only  to  Jews  but  also  to  Greek 
Gentiles.  Their  testimony  was  so  blessed  that  a  great 
multitude  accepted  Christ.  The  word  reached  the  Church 
in  Jerusalem  and  Barnabas  was  dispatched  to  investigate 
the  nature  of  the  work  and  to  confirm  the  new  converts. 
The  character  of  this  messenger  has  been  revealed  earlier 
in  the  narrative;  he  was  a  "son  of  consolation,"  a  generous- 
hearted,  broad-minded  man,  a  native  of  Cyprus,  and  thus 
the  more  likely  to  approve  of  the  work  done  by  the  "men 
of  Cyprus." 

Barnabas  rejoiced  to  see  the  work  of  grace  which  God 
had  wrought  in  the  heathen  city,  and  he  was  glad  to  wel- 
come the  new  converts  as  brethren  in  Christ.  His  pres- 
ence resulted  in  strengthening  the  believers  and  in  a  great 
extension  of  the  work,  for,  as  Luke  tells  us,  "he  was  a  good 
man,  and  full  of  the  Holy  Spirit  and  of  faith."  One  who  is 
full  of  faith  is  sure  to  be  full  of  the  Holy  Spirit,  and  one 
who  is  filled  with  the  Spirit  will  be  truly  "good." 

The  visit  of  Barnabas  resulted  not  only  in  the  rapid 
growth  of  the  Church,  but  also  in  securing  a  new  evan- 


Acts  11  :  27-30    WITNESS  IN  SAMARIA  95 

gelist  who  became  the  great  apostle  to  the  Gentile  world. 
Realizing  his  need  of  help  in  the  leadership  and  guidance 
of  the  Church,  Barnabas  went  to  Tarsus  and  invited  Saul 
to  come  to  Antioch  and  to  assist  him  in  the  work.  This 
invitation  was  an  act  of  unselfishness  and  of  discernment.!? 
Barnabas  must  have  realized  that  if  he  were  associated 
with  such  a  master  mind  as  Saul,  he  himself  would  soon 
sink  into  a  place  of  secondary  importance;  but  his  supreme 
concern  was  the  success  of  the  cause  of  Christ,  and  he 
recognized  the  surpassing  qualifications  possessed  by  Saul 
for  work  in  a  Greek  city.  The  Lord  had  given  to  Saul 
preparation  for  a  world-wide  witness,  and  he  used  the 
generous  invitation  of  Barnabas  as  the  means  of  starting 
upon  his  course  the  greatest  missionary  of  all  the  ages. 
Next,  if  second,  to  accomplishing  a  notable  task  for  Christ 
and  his  Church,  is  the  privilege  of  being  allowed  to  play 
the  part  of  a  Barnabas  and  to  introduce  a  great  worker  to 
his  task. 

That  "the  disciples  were  called  Christians  first  in  Anti- 
och" is  popularly  attributed  to  the  derision  or  ridicule  of 
their  enemies;  the  narrative  seems  to  indicate  that  it  was 
due  to  the  teaching  of  Barnabas  and  Saul;  but  whatever 
its  source  the^ew  name  is  full  of  significance.  It  indicates 
thaf^he^teacrrlng  of  the  apostles  and  the  lives  of  the  be- 
lievers found  their  sum  and  their  center  in  Christ,  and, 
further,  that  the  ^hurch  was  no  longer  regarded  as  a  local 
institution  belonging  to  Jews  and  to  Jerusalem,  but  was  a 
body  of  believers  whose  sphere  of  influence  was  the  whole 
wide  world. 

For  this  work  of  universal  evangelization  Antioch  was  a 
fit  center.     The  city  was  the  third  in  the  empire,  out- 
ranked only  by  Rome  and  Alexandria;    it  contained  a 
imixed  population,  and  was  connected  with  both  the  East 
and  the  West  by  great  routes  of  commerce  and  trade.    It 
\lay  outside  of  Palestine ;  its  church  would  be  free  from  Jew- 
ish control  and  prejudices.    A  better  base  for  missionary 
operations  could  not  have  been  found,    ^ntioch  was  the 
natural  door  to  the  Graeco- Roman  world;   and  the  estab- 
lishment there  of  a  strong  Gentile  church  was  a  step  of 
prime  importance  in  the  preparations  providentially  being 


96  BROADENING  OF  CHURCH   Acts  12  : 1-10 

made  for  the  carrying  of  the  gospel  "unto  the  uttermost 
part  of  the  earth." 

The  church  at  Antioch,  however,  was  not  separate  from 
the  Church  in  Jerusalem ;  both  formed  one  body  in  Christ. 
This  abiding  unity  of  the  Church  ever  needs  to  be  empha- 
sized. Jt  was  recognized  when  Barnabas  was  sent  to  An- 
tioch ;  it  was  further^  indicated  on  his  return  to  Jerusalem. 
Anticipating  a  predicted  famine  the  Christians  of  Antioch 
"determined  to  send  relief  unto  the  brethren  that  dwelt 
in  Judsea:  which  also  they  did,  sending  it  ...  by  the  hand 
of  Barnabas  and  Saul."  This  gift,  like  the  community  of 
goods  practiced  at  Pentecost,  was  a  spontaneous  act  of 
Christian  generosity,  but  it  showed  to  the  believers  in 
Jerusalem  that  the  work  of  grace  at  Antioch  was  genuine 
and  it  united  Jewish  and  Gentile  believers  in  the  bonds 
of  a  common  spiritual  life.  A  new  group  of  Christians 
had  come  into  being,  but  it  formed  a  part  of  the  one  uni- 
versal Church. 

6.    The  Persecution  of  Herod.     Ch.  12 

1  Now  about  that  time  Herod  the  king  put  forth  his  hands 
to  afflict  certain  of  the  church.  2  And  he  killed  James  the 
brother  of  John  with  the  sword.  3  And  when  he  saw  that 
it  pleased  the  Jews,  he  proceeded  to  seize  Peter  also.  And 
those  were  the  days  of  unleavened  bread.  4  And  when  he 
had  taken  him,  he  put  him  in  prison,  and  deUvered  him  to 
four  quaternions  of  soldiers  to  guard  him;  intending  after 
the  Passover  to  bring  him  forth  to  the  people.  5  Peter 
therefore  was  kept  in  the  prison:  but  prayer  was  made 
earnestly  of  the  chiu-ch  unto  God  for  him.  6  And  when 
Herod  was  about  to  bring  him  forth,  the  same  night  Peter  was 
sleeping  between  two  soldiers,  bound  with  two  chains: 
and  guards  before  the  door  kept  the  prison.  7  And  behold, 
an  angel  of  the  Lord  stood  by  him,  and  a  light  shined  in  the 
cell:  and  he  smote  Peter  on  the  side,  and  awoke  him,  saying, 
Rise  up  quickly.  And  his  chains  fell  off  from  his  hands. 
8  And  the  angel  said  unto  him,  Gird  thyself,  and  bind  on  thy 
sandals.  And  he  did  so.  And  he  saith  unto  him.  Cast  thy 
garment  about  thee,  and  follow  me.  9  And  he  went  out, 
and  followed;  and  he  knew  not  that  it  was  true  which  was 
done  by  the  angel,  but  thought  he  saw  a  vision.  10  And  when 
they  were  past  the  first  and  the  second  guard,  they  came  imto 


Acts  12  :  11-25    WITNESS  IN  SAMARIA  97 

the  iron  gate  that  leadeth  into  the  city;  which  opened  to  them 
of  its  own  accord :  and  they  went  out,  and  passed  on  through 
one  street;  and  straightway  the  angel  departed  from  him. 
11  And  when  Peter  was  come  to  himself,  he  said.  Now  I 
know  of  a  truth,  that  the  Lord  hath  sent  forth  his  angel  and 
delivered  me  out  of  the  hand  of  Herod,  and  from  all  the 
expectation  of  the  people  of  the  Jews.  12  And  when  he 
had  considered  the  thing,  he  came  to  the  house  of  Mary 
the  mother  of  John  whose  surname  was  Mark;  where  many 
were  gathered  together  and  were  praying.  13  And  when  he 
knocked  at  the  door  of  the  gate,  a  maid  came  to  answer, 
named  Rhoda.  14  And  when  she  knew  Peter's  voice,  she 
opened  not  the  gate  for  joy,  but  ran  in,  and  told  that  Peter 
stood  before  the  gate.  15  And  they  said  imto  her.  Thou  art 
mad.  But  she  confidently  affirmed  that  it  was  even  so. 
And  they  said,  It  is  his  angel.  16  But  Peter  continued  knock- 
ing: and  when  they  had  opened,  they  saw  him,  and  were 
amazed.  17  But  he,  beckoning  unto  them  with  the  hand 
to  hold  their  peace,  declared  unto  them  how  the  Lord  had 
brought  him  forth  out  of  the  prison.  And  he  said.  Tell  these 
things  imto  James,  and  to  the  brethren.  And  he  departed, 
and  went  to  another  place.  18  Now  as  soon  as  it  was  day, 
there  was  no  small  stir  among  the  soldiers,  what  was  become 
of  Peter.  19  And  when  Herod  had  sought  for  him,  and 
found  him  not,  he  examined  the  guards,  and  commanded 
that  they  should  be  put  to  death.  And  he  went  down  from 
Judaea  to  Caesarea,  and  tarried  there. 

20  Now  he  was  highly  displeased  with  them  of  Tyre  and 
Sidon:  and  they  came  with  one  accord  to  him,  and,  having 
made  Blastus  the  king's  chamberlain  their  friend,  they 
asked  for  peace,  because  their  country  was  fed  from  the  king's 
country.  21  And  upon  a  set  day  Herod  arrayed  himself  in 
royal  apparel,  and  sat  on  the  throne,  and  made  an  oration 
imto  them.  22  And  the  people  shouted,  saying.  The  voice 
of  a  god,  and  not  of  a  man.  23  And  immediately  an  angel  of 
the  Lord  smote  him,  because  he  gave  not  God  the  glory: 
and  he  was  eaten  of  worms,  and  gave  up  the  ghost. 

24  But  the  word  of  God  grew  and  multiplied. 

25  And  Barnabas  and  Saul  returned  from  Jerusalem, 
when  they  had  fulfilled  their  ministration,  taking  with  them 
John  whose  surname  was  Mark. 

The  position,  as  well  as  the  contents  of  this  chapter, 
should  be  carefully  observed.  It  closes  that  section  of 
The  Acts  which  tells  how  the  Church  was  prepared  to 


98  BROADENING  OF  CHURCH    Acts  12  :  11-25 

undertake  the  task  of  evangelizing  the  Gentile  world;  it 
\shows  the  mad  hatred  felt  by  the  Jews  against  the  Chris- 
tians, and  their  utter  rejection  of  the  gospel,  so  that  if 
the  gospel  is  to  be  preached  it  must  be  preached  to  the 
Gentiles;  ^it  also  shows  the  protection  which  the  Lord 
will  give  his  witnesses  as  they  go  into  all  the  world  with 
his  message.  vThe  hatred  appears  in  the  persecution 
which  Herod  undertook  merely  to  please  the  Jews;  the 
divine  protection  appears  in  the  deliverance  of  Peter  and 
in  the  death  of  Herod. 

This  Herod  Agrippa  had  acquired  the  realm  of  his 
grandfather,  "Herod  the  Great,"  and  like  him  was  cruel, 
bloodthirsty,  vaiji,  and  fond  of  magnificent  display.  '^He 
was  always  eager  to  winlavor  with  the  Jews,  and  so, 
learning  of  their  hatred  against  the  Church,  he  beheaded 
James  and  arrested  Peter,  intending  shortly  to  execute 
him  also.  This  James  was  the  apostle  who  had  been  so 
closely  associated  with  Jesus,  and  with  Peter  and  John. 
For  him  his  mother  had  asked  a  chief  place  in  the  King- 
dom. This  our  Lord  did  not  definitely  refuse;  but  he 
declared  it  must  be  deserved,  and  he  warned  James  that 
he  must  expect  to  share  his  cup  of  suffering.  Of  that  cup 
James  tasted  the  bitter  dregs  and  was  the  first  among  the 
the  apostles  of  Christ  to  win  the  martyr's  crown. 

The  deliverance  of  Peter  is  related  with  graphic  vivid- 
ness and  with  minute  detail.  Once  before  he  had  escaped 
from  prison  in  Jerusalem ;  now  he  is  guarded  with  peculiar 
care;  sixteen  soldiers  are  detailed,  four  for  each  watch. 
However,  by  supernatural  power  and  under  the  guidance 
of  an  angel,  he  finds  himself  free  to  leave  the  dungeon  and 
to  join  the  group  of  Christians  who  have  met  for  prayer 
in  the  home  of  Mary,  the  mother  of  Mark. 

The  very  fact  of  such  divine  intervention  indicates  how 
serious  was  the  crisis  for  the  Church,  and  how  great  its 
peril;  but  the  deliverance  was  a  clear  declaration  that 
while  a  civil  power  might  persecute,  and  while  Christians 
might  be  compelled  to  suffer,  no  government  can  ever 
destroy  the  Church  of  Christ. 

It  has  often  been  observed  as  true  to  nature  that  when 
Peter  appeared  in  safety,  in  response  to  the  prayers  of  the" 


Acts  12:11-25    WITNESS  IN  SAMARIA  99 

disciples,  they  did  not  believe  that  it  could  be  Peter,  but 
thought  that  it  must  be  his  disembodied  spirit.  The  serv- 
ant maid,  Rhoda,  alone  seems  to  have  had  real  faith. 
While  the  story  rebukes  our  too  uncommon  unbelief,  it 
may  encourage  us  to  know  that  God  often  grants  gracious 
answers  to  prayers  of  quite  imperfect  faith. 

The  execution  of  the  guards  is  a  proof  of  the  reality  of 
ther  miraculous  deliverance  of  the  apostle,  for  it  shows 
that  Peter  had  escaped,  and  it  is  an  additional  intimation 
of  the  cruelty  of  the  king,  for  a  fair  investigation  might 
have  relieved  these  guards  from  blame. 

The  divine  judgment  visited  upon  Herod  is  declared  to 
havebeen,  not  for  his  persecution  of  the  Church,  but  be- 
cause "he  gave  not  God  the  glory."  As  a  civil  ruler  he 
owed  his  position  to  God  and  was  accountable  to  him; 
his  abuse  of  power,  both  in  condemning  innocent  men 
and  in  gratification  of  his  personal  vanity,  was  treason  to 
"the  supreme  Ruler.  It  is  a  tragic  picture:  the  king, 
clothed  in  a  robe  of  silver  sheen,  seated  upon  a  throne 
and  accepting  divine  honors,  is  suddenly  smitten  with  a 
loathsome  disease  and  is  "eaten  of  worms."  It  is  all 
pitiful  enough;  but  what  Christian  in  Jerusalem  would 
not  regard  Herod's  fate  as  a  divine  retribution  for  his 
attempt  to  destroy  the  Church  of  the  living  God?  Surely 
two  great  leaders  who  had  been  in  the  Holy  City  during 
tliese  fateful  days  returned  to  Antioch  with  a  new  con- 
fidence that  the  living  Christ  would  protect  his  witnesses; 
these  men  were  Barnabas  and  Saul,  who  were  about  to  be 
sent  out  by  the  Church  to  begin  the  work  of  evangelizing 
the  vast  provinces  of  the  Roman  world. 


100  EXTENSION  OF  CHURCH   Acts  13  : 1-12 

HI 

THE  EXTENSION  OF  THE  CHURCH 

The  Witness  Unto  the  Uttermost  Part  of  the  Earth. 
Chs.  13  to  28 

1.    Paul's  First  Missionary  Journey.     Chs.  13,  14 

a.  Paul  in  Cyprus.     Ch.  13  : 1-12 

1  Now  there  were  at  Antioch,  in  the  church  that  was  there, 
prophets  and  teachers,  Barnabas,  and  Symeon  that  was 
called  Niger,  and  Lucius  of  Cyrene  and  Manaen  the  foster- 
brother  of  Herod  the  tetrarch,  and  Saul.  2  And  as  they 
ministered  to  the  Lord,  and  fasted,  the  Holy  Spirit  said, 
Separate  me  Barnabas  and  Saul  for  the  work  whereunto  I 
have  called  them.  3  Then,  when  they  had  fasted  and 
prayed  and  laid  their  hands  on  them,  they  sent  them  away. 

4  So  tiiey,  being  sent  forth  by  the  Holy  Spirit,  went  down 
to  Seleucia;  and  from  thence  they  sailed  to  Cyprus.  5  And 
when  they  were  at  Salamis,  they  proclaimed  the  word  of  God 
in  the  synagogues  of  the  Jews:  and  they  had  also  John  as 
their  attendant.  6  And  when  they  had  gone  through  the 
whole  island  imto  Paphos,  they  found  a  certain  sorcerer,  a 
false  prophet,  a  Jew,  whose  name  was  Bar- Jesus;  7  who 
was  with  the  proconsul,  Sergius  Paulus,  a  man  of  under- 
standing. The  same  called  unto  him  Barnabas  and  Saul,, 
and  sought  to  hear  the  word  of  God.  8  But  Elymas  the 
sorcerer  (for  so  is  his  name  by  interpretation)  withstood 
them,  seeking  to  turn  aside  the  proconsul  from  the  faith. 
9  But  Saul,  who  is  also  called  Paul,  filled  with  the  Holy 
Spirit,  fastened  his  eyes  on  him,  10  and  said,  O  full  of  aU 
guile  and  all  villany,  thou  son  of  the  devil,  thou  enemy  of  all 
righteousness,  wilt  thou  not  cease  to  pervert  the  right  ways 
of  tiie  Lord?  11  And  now,  behold,  the  hand  of  the  Lord  is 
upon  thee,  and  thou  shalt  be  blind,  not  seeing  the  sim  for  a 
season.  And  immediately  there  fell  on  him  a  mist  and  a 
darkness;  and  he  went  about  seeking  some  to  lead  him  by 
the  hand.  12  Then  the  proconsul,  when  he  saw  what 
was  done,  believed,  being  astonished  at  the  teaching  of  the 
Lord. 


Acts  13  : 1-12   WITNESS  UNTO  CHURCH  101 

When  Barnabas  and  Saul  set  sail  for  Cyprus  from  Se- 
leucia,  the  seaport  of  old  Antioch,  the  voyage  probably 
was  of  no  interest  to  the  world  of  their  day,  but  the  first 
step  had  been  taken  in  a  movement  which  has  changed 
the  course  of  human  history  and  will  have  a  vital  influence 
upon  generations  yet  unborn.  From  Cyprus  they  crossed 
the  sea  to  Perga,  passed  northward  over  the  Taurus 
Mountains  to  Antioch  in  Pisidia,  then  eastward  to  Ico- 
nium,  to  Lystra  and  to  Derbe,  then  retracing  their  steps 
and  circling  the  province  of  Cilicia,  they  sailed  from  At- 
talia  to  rejoin  their  friends  in  Antioch.  They  had  accom- 
plished a  journey  of  some  twelve  hundred  miles;  and 
through  these  messengers  theXhiirch  had  begun  the  enter- 
prise for  which  she  was  specially  commissioned  by  her 
Loro.  It  is  true  that  some  sixteen  years  had  elapsed  since 
the  commission  was  given;  but  now  at  last,  by  deliberate 
action,  a  company  of  Christians  had  sent  forth  their  rep- 
resentatives to  carry  the  gospel  to  the  Gentile  world.  The 
work  done  by  the  apostles  was  not  in  every  detail  parallel 
to  that  of  modern  missions,  yet  its  essential  features  were 
the  same  and  they  illustrate  and  enforce  missionary 
methods  and  principles  which  are  valid  and  vital  to-day. 

For  instance,  the  opening  sentences  of  the  story,  vs.  1-3, 
tell  us  that  the  missionary  enterprise  obviously  demands 
that  the  Church  at  home  must  be  spiritual,  prayerful, 
self-denying,  carefully  instructed  in  revealed  truth,  and 
deeply  concerned  in  the  work  abroad.  These  early  Chris- 
tians did  not  seem  to  be  much  affected  by  the  argument 
that  "there  are  heathen  enough  at  home";  in  Antioch 
there  were  a  half  million  of  pagans  when  the  Holy  Spirit 
said:  "Separate  me  .Barnabas  and  Saul  for  the  work 
whereunto  I  have  called  them." 

As  to  the  missionaries,  it  is  evident  that  the  men  chosen 
were  the  strongest,  mentally  and  spiritually,  that  could  be 
found;  they  were  selected  by  the  Holy  Spirit,  but  the 
Church  recognized  their  divine  call  and  set  its  seal  of  ap- 
proval upon  them  by  the  solemn  rite  of  ordination,  and  by 
sending  them  forth  as  its  representatives. 

The  experiences  of  the  apostles  in  Paphos  may  illustrate  ■ 
the  opposition  which  missionaries  must  encounter.     Bar- 


102  EXTENSION  OF  CHURCH    Acts  13  :  1-12 

nabas  and  Saul  may  have  selected  Cyprus  as  their  first 
field  of  labor  because  it  was  easily  accessible  by  sea,  on 
the  natural  trade  route,  and  only  one  hundred  miles  dis- 
tant; then  again  it  was  the  home  of  Barnabas;  further, 
the  population  contained  many  Jews,  and  some  Chris- 
tians were  already  there.  For  whatever  reasons,  they 
voyaged  to  Salamis,  and  after  a  brief  stay  crossed  the  island 
by  the  Roman  road  to  Paphos,  some  one  hundred  miles  to 
the  west. 

Here  was  a  city  which  was  a  true  miniature  of  the  world 
which  the  missionaries  were  to  attempt  to  evangelize. 
The  three  elements,  Greek,  Roman,  and  Jewish,  were  all 
present.  It  was  the  center  of  the  licentious  worship  of 
Venus,  and  an  example  of  Greek  culture  and  moral  cor- 
ruption; it  was  the  home  of  Sergius  Paidus,  the  governor 
of  the  province,  a  man  of  high  character,  and  a  repre- 
sentative of  the  Roman  government  which  was  to  give 
protection  to  the  infant  Church;  but  there  too  was  "a^ 
certain  sorcerer,  a  false  prophet,  a  Jew,  whose  name  was 
Bar-Jesus,"  a  type  of  that  selfish  and  degenerate  element 
of  the  Jews  which  was  everywhere  to  oppose  the  work  of 
the  apostles. 

As  the  sorcerer  attempts  to  dissuade  Sergius  Paulus 
from  the  Christian  f^ith,  Saul  sees  in  him  an  agent  of 
Satan  and  pronounces  upon  him  a  solemn  judgment  by 
which  he  is  smitten  with  blindness  for  a  time.  The  victory 
of  the  apostles  is  complete.  The  governor  believes,  being 
astonished  not  so  much  by  the  miracle  as  by  the  marvel- 
ous teaching  concerning  Christ.  Thus  the  messengers  of 
the  gospel  are  prepared  to  expect  bitter  antagonism,  but 
certain  triumph. 

From  this  time  forward  the  name  Saul  is  displaced  by 
that  of  Paul,  in  designating  the  apostle;  probably  both 
names  were  always  his,  one  Hebrew  and  one  Roman,  and 
the  latter  is  now  used  as  more  acceptable  to  the  Roman 
world,  as  that  of  a  Roman  citizen  who  is  to  move  as  a 
flaming  evangel  through  the  Roman  provinces.  It  is  no 
less  interesting  that  henceforward  the  order  is  reversed, 
and  we  no  longer  read  of  Barnabas  and  Saul,  but  of  Paul 
and  Barnabas.     The  place  of  leadership  seems  to  have 


Acts  13  :  13-27   WITNESS  UNTO  CHURCH  103 

been  assumed  by  the  one  who  was  to  be  known  in  coming 
years  as  "the  great  apostle  to  the  Gentiles." 

The  _ success  in  Paphos  may  suggest  that  the  gospel 
message  is  to  be  confined  to  no  class  or  caste;  "not  many 
noble"  may  be  called,  but  the  first  convert  to  be  named  in 
missionary  history  is  Sergius  Paulus,  the  Roman  deputy 
of  Cyprus. 

b.  Paul  at  Antioch  of  Pisidia.     Ch.  13  :  13-52 

13  Now  Paul  and  his  company  set  sail  from  Paphos  and 
came  to  Perga  in  Pamphylia:  and  John  departed  from  them 
and  returned  to  Jerusalem.  14  But  they,  passing  through 
from  Perga,  came  to  Antioch  of  Pisidia;  and  they  went  into 
the  synagogue  on  the  sabbath  day,  and  sat  down.  15  And 
after  the  reading  of  the  law  and  the  prophets  the  rulers  of 
tiie  synagogue  sent  unto  them,  saying,  Brethren,  if  ye  have 
any  word  of  exhortation  for  the  people,  say  on.  16  And 
Paul  stood  up,  and  beckoning  with  the  hand  said, 

Men  of  Israel,  and  ye  that  fear  God,  hearken:  17  The 
God  of  this  people  Israel  chose  our  fathers,  and  exalted 
the  people  when  they  sojourned  in  the  land  of  Egypt,  and 
with  a  high  arm  led  he  them  forth  out  of  it.  18  And  for 
about  the  time  of  forty  years  as  a  nursing-father  bare  he 
them  in  the  wilderness.  19  And  when  he  had  destroyed 
seven  nations  in  the  land  of  Canaan,  he  gave  them  their 
land  for  an  inheritance,  for  about  foiu:  hundred  and  fifty 
years:  20  and  after  these  things  he  gave  them  judges  untU 
Samuel  the  prophet.  21  And  afterward  they  asked  for  a 
king:  and  God  gave  unto  them  Saul  the  son  of  Kish,  a 
man  of  the  tribe  of  Benjamin,  for  the  space  of  forty  years. 
22  And  when  he  had  removed  him,  he  raised  up  David  to 
be  theu:  king;  to  whom  also  he  bear  witness  and  said,  I 
have  found  David  the  son  of  Jesse,  a  man  after  my  heart, 
who  shall  do  all  my  will.  23  Of  this  man's  seed  hath  God 
according  to  promise  brought  unto  Israel  a  Saviour,  Jesus; 
24  when  John  had  first  preached  before  his  coming  tiie  bap- 
tism of  repentance  to  all  the  people  of  Israel.  25  And  as 
John  was  fulfilling  his  course,  he  said.  What  suppose  ye 
that  I  am?  I  am  not  he.  But  behold,  there  cometh  one 
after  me  the  shoes  of  whose  feet  I  am  not  worthy  to  unloose. 
26  Brethren,  children  of  the  stock  of  Abraham,  and  those 
among  you  that  fear  God,  to  us  is  the  word  of  this  salvation 
sent  forth,    27  For  they  that  dwell  in  Jerusalem,  and  their 


104  EXTENSION  OF  CHURCH    Acts  13  :  28-47 

rulers,  because  they  knew  him  not,  nor  the  voices  of  the 
prophets  which  are  read  every  sabbath,  fulfilled  them  by 
condemning  him.  28  And  though  they  found  no  cause  of 
death  in  him,  yet  asked  they  of  Pilate  that  he  should  be 
slain.  29  And  when  they  had  fulfilled  all  things  that  were 
written  of  him,  they  took  him  down  from  the  tree,  and  laid 
him  in  a  tomb.  30  But  God  raised  him  from  tiie  dead: 
31  and  he  was  seen  for  many  days  of  them  that  came  up  with 
him  from  Galilee  to  Jerusalem,  who  are  now  his  witnesses 
imto  the  people.  32  And  we  bring  you  good  tidings  of  the 
promise  made  tmto  the  fathers,  33  that  God  hath  fulfilled 
the  same  unto  our  children,  in  that  he  raised  up  Jesus;  as 
also  it  is  written  in  the  second  psalm,  Thou  art  my  Son,  this 
day  have  I  begotten  thee.  34  And  as  concerning  that  he 
raised  him  up  from  the  dead,  now  no  more  to  return  to 
corruption,  he  hath  spoken  on  this  wise,  I  will  give  you  the 
holy  and  siu*e  blessings  of  David.  35  Because  he  saith 
also  in  another  psalm.  Thou  wilt  not  give  thy  Holy  One  to 
see  corruption.  36  For  David,  after  he  had  in  his  own 
generation  served  the  counsel  of  God,  fell  asleep,  and  was 
laid  unto  his  fathers,  and  saw  corruption:  37  but  he  whom 
God  raised  up  saw  no  corruption.  38  Be  it  known  unto  you 
tiierefore,  brethren,  that  through  this  man  is  proclaimed 
unto  you  remission  of  sins:  39  and  by  him  every  one  that 
believeth  is  justified  from  all  things,  from  which  ye  could 
not  be  justified  by  the  law  of  Moses.  40  Beware  therefore, 
lest  that  come  upon  you  which  is  spoken  in  the  prophets: 
41  Behold,  ye  despisers,  and  wonder,  and  perish; 
For  I  work  a  work  in  your  days, 

A  work,  which  ye  shall  in  no  wise  believe,  if  one  declare 
it  imto  you. 

42  And  as  they  went  out,  they  besought  that  these  words 
might  be  spoken  to  them  the  next  sabbath.  43  Now  when 
the  synagogue  broke  up,  many  of  the  Jews  and  of  the  devout 
proselytes  followed  Paul  and  Barnabas;  who,  speaking  to 
them,  urged  them  to  continue  in  the  grace  of  God. 

44  And  the  next  sabbath  almost  the  whole  city  was  gathered 
together  to  hear  the  word  of  God.  45  But  when  the  Jews 
saw  the  multitudes,  they  were  filled  with  jealousy,  and  con- 
tradicted the  things  which  were  spoken  by  Paul,  and  blas- 
phemed. 46  And  Paul  and  Barnabas  spake  out  boldly,  and 
said,  It  was  necessary  that  the  word  of  God  should  first  be 
spoken  to  you.  Seeing  ye  thrust  it  from  you,  and  judge 
yourselves  imworthy  of  eternal  life,  lo,  we  turn  to  the  Gentiles. 
47  For  so  hath  the  Lord  commanded  us,  saying. 


Acts  13  :  48-52   WITNESS  UNTO  CHURCH  105 

I  have  set  thee  for  a  light  of  the  Gentiles, 

That  thou  shouldest  be  for  salvation  unto  the  uttermost 
part  of  the  earth. 
48  And  as  the  Gentiles  heard  this,  they  were  glad,  and 
glorified  the  word  of  God:  and  as  many  as  were  ordained  to 
eternal  life  believed.  49  And  the  word  of  the  Lord  was 
spread  abroad  throughout  all  the  region.  50  But  the  Jews 
urged  on  the  devout  women  of  honorable  estate,  and  the 
chief  men  of  the  city,  and  stirred  up  a  persecution  against 
Paul  and  Barnabas,  and  cast  them  out  of  their  borders. 
51  But  they  shook  off  the  dust  of  their  feet  against  them, 
and  came  imto  Iconium.  52  And  the  disciples  were  filled 
with  joy  and  with  the  Holy  Spirit. 

This  section  sets  forth  the  jmissionary  message  for  all 
times  and  lands.  Circumstances  demand  minor  varia- 
tions, but  the  essence  is  ever  the  same.  Paul  and  his 
party  have  crossed  the  Mediterranean  from  Paphos  to 
Perga.  At  the  latter  place  John  Mark  has  deserted  his 
friends  and  returned  to  Jerusalem.  The  fearless  mis- 
sionaries have  climbed  the  steep  passes  of  the  Taurus 
Mountains  and  reached  Pisidian  Antioch  on  the  high 
table-land  of  central  Asia  Minor.  There  on  the  Sabbath 
they  have  gone  to  the  Jewish  synagogue,  and,  when  in- 
vited to  speak,  Paul  delivers  his  first  recorded  sermon. 
He  proves  from  sacred  history  that  God  has  always  pro- 
vided for  his  chosen  people,  and  assures  his  hearers  that 
these  gifts  have  culminated  in  Jesus,  the  Saviour  of  Israel ; 
that  Jesus  is  such  a  Saviour  he  argues  from  the  testimony 
of  John  the  Baptist,  from  the  rejection  of  Jesus  which  ful- 
filled the  prediction  of  the  prophets,  and  chiefly  from  the 
resurrection,  which  is  attested  by  living  witnesses,  and 
which  was  foretold  in  notable  passages  of  The  Psalms. 
He  closes  his  address  with  an  appeal  to  accept  the  forgive- 
ness of  sins  which  this  Saviour  can  secure,  and  with  a 
warning  against  unbelief,  taken  from  the  Old  Testament. 

It  should  be  noticed,  then,  that  according  to  the  example 
of  Paul,  gospel  preaching  consists  in  presenting \the  cruci- 
fied and  risen  Christ  as  the  Saviour'trom  sin,'and  in  appeal- 
ing for  proof  to  living  witnesses  and  to  the  inspired  Word. 

As  a  result  of  the  sermon  Paul  was  urged  to  preach  again 
on'the  Sabbath  following;  but  when  the  day  arrived  and 


106  EXTENSION  OF  CHURCH    Acts  14  :  1-12 

the  Jews  saw  that  the  whole  city  was  thronging  to  hear 
Paul,  they  were  moved  with  envy,  they  contradicted  Paul 
and  "blasphemed."  Then  Paul  boldly  declared  his  in- 
tention of  turning  to  the  Gentiles  and  defended  his  course 
by  an  apt  quotation  of  Scripture.  By  the  Gentiles  his 
message  was  gladly  received,  yet  not  by  all.  Luke  in- 
tends his  readers  to  understand  that  in  no  place  will  there 
be  universal  acceptance  of  the  gospel,  either  by  Gentiles 
or  Jews;  only  "as  many  as  were  ordained  to  eternal  life 
believed."  Even  the  apparent  popularity  of  the  mis- 
sionaries was  but  temporary.  The  Jews  aroused  the  whole 
city  against  the  apostles  and  they  were  compelled  to  flee 
to  Iconium;  but  they  went  with  joy.  Opposition  and 
persecution  are  the  continual  experiences  of  missionaries, 
but  the  Lord  is  with  them,  and  they  rejoice  that  sinners 
are  being  saved. 

c,  Paul  at  Iconium,  Lystra,  and  Derbe.     Ch.  14 

1  And  it  came  to  pass  in  Iconium  that  they  entered  to- 
gether into  the  synagogue  of  the  Jews,  and  so  spake  that  a 
great  multitude  both  of  Jews  and  of  Greeks  believed.  2 
But  the  Jews  that  were  disobedient  stirred  up  the  souls  of  the 
Gentiles,  and  made  them  evil  affected  against  the  brethren. 
3  Long  time  therefore  they  tarried  there  speaking  boldly  in 
the  Lord,  who  bare  witness  unto  the  word  of  his  grace, 
granting  signs  and  wonders  to  be  done  by  their  hands.  4 
But  the  multitude  of  the  city  was  divided;  ^<and  part  held 
with  the  Jews,  and  part  with  the  apostles.  5  And  when  there 
was  made  an  onset  both  of  the  Gentiles  and  of  the  Jews  with 
their  rulers,  to  treat  them  shamefully  and  to  stone  them,  <5 
they  became  aware  of  it,  and  fled  unto  the  cities  of  Lycaonia, 
Lystra  and  Derbe,  and  the  region^ound  about:  7  and  there 
they  preached  the  gospel. 

8  And  at  Lystra  there  sat  a  certain  man,  impotent  in  his 
feet,  a  cripple  from  his  mother's  womb,  who  never  had 
walked.  9  The  same  heard  Paul  speaking:  who,  fastening 
his  eyes  upon  him,  and  seeing  that  he  had  faith  to^be  made 
whole,  10  said  with  a  loud  voice,  Stand  upright  on  thy  feet. 
And  he  leaped  up  and  walked.  11  And  when  the  multitude 
saw  what  Paul  had  done,  they  lifted  up  their  voice,  saying  in 
the  speech  of  Lycaonia,  The  gods  are  come  down  to  us  in  the 
likeness  of  men.    12  And  they  called  Barnabas,  Jupiter^ 


Acts  14  :  13-28   WITNESS  UNTO  CHURCH  107 

and  Paul,  Mercury,  because  he  was  the  chief  speaker.  13 
And  the  priest  of  Jupiter  whose  temple  was  before  the  city, 
brought  oxen  and  garlands  unto  the  gates,  and  would  have 
done  sacrifice  with  the  multitudes.  14  But  when  title 
apostles,  Barnabas  and  Paul,  heard  of  it,  they  rent  their  gar- 
ments, and  sprang  forth  among  the  multitude,  crying  out 
15  and  saying.  Sirs,  why  do  ye  these  things?  We  also  are 
men  of  like  passions  with  you,  and  bring  you  good  tidings, 
that  ye  should  turn  from  these  vain  things  unto  a  living 
God,  who  made  the  heaven  and  the  earth  and  the  sea,  and 
all  that  in  them  is :  16  who  in  the  generations  gone  by  suffered 
all  the  nations  to  walk  in  their  own  ways.  17  And  yet  he 
left  not  himself  without  witness,  in  that  he  did  good  and 
gave  you  from  heaven  rains  and  fruitful  seasons,  filling  your 
hearts  with  food  and  gladness.  18  And  with  these  sayings 
scarce  restrained  they  the  multitudes  from  doing  sacrifice 
unto  them. 

19  But  there  came  Jews  thither  from  Antioch  and  Inconium: 
and  having  persuaded  the  multitudes,  they  stoned  Paul,  and 
dragged  him  out  of  the  city,  supposing  that  he  was  dead. 
20  But  as  the  disciples  stood  roimd  about  him,  he  rose  up, 
and  entered  into  tiie  city:  and  on  the  morrow  he  went 
forth  with  Barnabas  to  Derbe.  21  And  when  they  had 
preached  the  gospel  to  that  city,  and  had  made  many  dis- 
ciples, they  returned  to  Lystra,  and  to  Iconimn,  and  to 
Antioch,  22  confirming  the  souls  of  the  disciples,  exhorting 
them  to  continue  in  the  faith,  and  that  through  many  tribu- 
lations we  must  enter  into  the  kingdom  of  God.  23  And 
whein  they  had  appointed  for  them  elders  in  every  church, 
and  had  prayed  with  fasting,  they  commended  them  to  the 
Lord,  on  whom  they  had  believed.  24  And  they  passed 
through  Pisidia,  and  came  to  Pamphylia.  25  And  when  they 
had  spoken  the  word  in  Perga,  tiiey  went  down  to  Attalia; 
26  and  thence  they  sailed  to  Antioch,  from  whence  they  had 
been  committed  to  the  grace  of  God  for  the  work  which  they 
had  fulfilled.  27  And  when  they  were  come,  and  had 
gathered  the  church  together,  they  rehearsed  all  things  that 
God  had  done  with  them,  and  that  he  had  opened  a  door  of 
faith  unto  the  Gentiles.  28  And  they  tarried  no  little  time 
with  the  disciples. 

The  course  of  Paul  at  Iconium  illustrates  two  points  of 
missionary  strategy  which  might  have  been  noted  earlier 
in  connection  with  this  memorable  journey:  first,  Paul 
went  to  the  larger  cities  and  there  planted  churches,  de- 


108  EXTENSION  OF  CHURCH    Acts  14  ;  13-28 

signing  to  reach  the  outlying  districts  from  these  chief 
centers  of  influence;  secondly,  he  moved  along  the  line 
of  least  resistance  and  entered  every  open  door,  going  first 
to  his  own  countrymen  in  their  synagogues,  but  when  re- 
jected turning  to  the  Gentiles.  Here  at  Iconium  the  op- 
V  position  was  more  severe  than  it  had  been  at  Antioch, 
and  here  by  contrast  the  manifestation  of  divine  power 
was  greater,  and  "signs  and  wonders"  were  done  by  the 
hands  of  the  apostles.  This  has  often  been  the  experi- 
ence of  Christian  workers;  when  difficulties  increase,  there 
is  a  comforting  revelation  of  the  grace  and  mercy  and  good- 
nevSs  of  God. 

When  a  plot  was  formed  against  their  lives,  Paul  and 
Barnabas  fled  eastward  to  the  Lycaonian  cities  of  Lystra 
and  Derbe.  Is  this  the  proper  course  for  missionaries  to 
take  in  the  face  of  danger?  This  only  circumstances  can 
determine.  At  times  it  is  best  to  suffer  as  martyrs;  at 
other  times  to  seek  safety  and  to  resume  work  when  the 
storm  is  spent. 

At  Lystra,  Paul  gives  an  admirable  example  of  the  nec- 
essary adaptation  of  the  missionary  message  to  the  people 
to  whom  it  is  presented,  not  in  altering  its  essence,  but  in 
the  method  of  ^approach.  This  second  reported  sermon  of 
Paul's  must  be  compared  with  the  first.  Its  occasion  is 
remarkably  similar  to  that  of  Peter's  "second  sermon." 
In  each  case  a  cripple,  hopelessly  lame,  is  instantly  cured, 
and  the  miracle  attracts  a  wondering  multitude.  At 
Lystra  the  people  are  so  impressed  that  they  are  about  to 
offer  sacrifices  to  the  apostles  as  to  gods;  Paul  they  sup- 
pose to  be  Mercury,  and  Barnabas,  Jupiter.  To  this 
excited  throng^oT' pagans  Paul  addresses  himself.  He 
does  not  begin  now  by  appealing  to  Scripture,  of  which 
his  hearers  are  of  course  totally  ignorant,  but  by  telling 
them  of  God  whose  power  and  love  are  manifested  in  the 
works  of  nature  and  providence.  In  view  of  the  goodness 
of  such  a  living  and  true  God,  Paul  calls  his  hearers  to 
repentance,  and  prepares  the  way  for  his  message  con- 
cerning Christ  the  Saviour. 

His^message,  however,  is  allowed  to  have  little  effect. 
A  mob  of  jealous  Jews  from  Iconium  arrive  on  the  scene 


Acts  15  :  1-5     WITNESS  UNTO  CHURCH  109 

and  stir  up  the  pagans  to  make  common  cause  with  them 
against  the  apostles.  Paul  is  stoned,  and  dragged  out  of 
the  city  and  left  as  dead;  but  as  his  faithful  followers 
stand  by,  they  are  rejoiced  to  see  him  rise  and  return  fear- 
lessly to  the  hostile  city.  On  the -morrow,  however,  he 
leaves  with  Barnabas  for.,J}e£b£»  where  his  preaching 
results  in  the  establishing  of  a  Christian  Church. 

Luke  now  sketches  hastily  the  return  of  the  apostles, 
as  they  retrace  their  steps  through  Lystra,  Iconium, 
Antioch,  and  Perga,  and  as  they  sail  from  Attalia  to  report 
to  the  home  church  by  which  they  have  been  sent  forth. 
He  pauses,  however,  to  lay  stress  on  one  essential  point 
of  missionary  strategy,  namely,  the  careful  organization 
of  the  churches  which  have  been  formed  on  the  field. 
Evangelization,  in  the  case  of  Paul,  did  not  consist  in  a 
mere,  superficial,  hasty  heralding  of  ithe  gospel,  but  in 
establishing  a  permanent  work.  At  great  personal  risk 
he  revisited  the  new  converts,  comforting  them,  instructing 
them,  and  seeing  that  "elders"  were  appointed  for  them 
"in  every  church."  A  proper  missionary  program  has  as 
its  aim  the  establishment  on  the  field  of  sdlfrgcn^erning, 
self-sustaining,  self-propagating  churches.  This  was  ever 
tHe  purpose  and"  the  practice  of  Paul. 

2.    The  Council  at  Jerusalem.    Ch.  15  :  1-35 

1  And  certain  men  came  down  from  Judaea  and  taught  the 
brethren,  saying.  Except  ye  be  circumcised  after  the  custom 
of  Moses,  ye  cannot  be  saved.  2  And  when  Paul  and 
Barnabas  had  no  small  dissension  and  questioning  with  them, 
the  brethren  appointed  that  Paul  and  Barnabas,  and  certain 
other  of  them,  should  go  up  to  Jerusalem  unto  the  apostles 
and  elders  about  this  question.  3  They  therefore,  being 
brought  on  their  way  by  the  church,  passed  through  both 
Phoenicia  and  Samaria,  declaring  the  conversion  of  the  Gen- 
tiles: and  they  caused  great  joy  unto  all  the  brethren.  4 
And  when  they  were  come  to  Jerusalem,  they  were  received 
of  the  church  and  the  apostles  and  the  elders,  and  they 
rehearsed  all  things  that  God  had  done  with  them.  5  But 
there  rose  up  certain  of  the  sect  of  the  Pharisees  who  believed, 
saying.  It  is  needful  to  circumcise  them,  and  to  charge  them 
to  keep  the  law  of  Moses. 


no  EXTENSION  OF  CHURCH    Acts  15  : 6-24 

6  And  the  apostles  and  the  elders  were  gathered  together 
to  consider  of  this  matter.  7  And  when  there  had  been 
much  questioning,  Peter  rose  up,  and  said  unto  them, 

Brethren,  ye  Imow  that  a  good  while  ago  God  made  choice 
among  you,  that  by  my  mouth  the  GentUes  should  hear  the 
word  of  the  gospel,  and  believe.  8  And  God,  who  knoweth 
the  heart,  bare  them  witness,  giving  them  the  Holy  Spirit, 
even  as  he  did  unto  us ;  9  and  he  made  no  distinction  between 
us  and  them,  cleansing  their  hearts  by  faith.  10  Now  there- 
fore why  make  ye  trial  of  God,  that  ye  should  put  a  yoke 
upon  the  neck  of  the  disciples  which  neither  our  fathers  nor 
we  were  able  to  bear?  11  But  we  believe  that  we  shall  be 
saved  through  the  grace  of  the  Lord  Jesus,  in  like  manner  as 
they. 

12  And  all  the  multitude  kept  silence;  and  they  hearkened 
unto  Barnabas  and  Paul  rehearsing  what  signs  and  wonders 
God  had  wrought  among  the  Gentiles  through  them.  13 
And  after  they  had  held  their  peace,  James  answered,  saying, 

Brethren,  hearken  unto  me:  14  Symeon  hath  rehearsed 
how  first  God  visited  the  Gentiles,  to  take  out  of  them  a 
people  for  his  name.  15  And  to  this  agree  the  words  of  the 
prophets ;  as  it  is  written, 

16  After  these  things  I  will  return. 

And  I  will  build  again  the  tabernacle  of  David,  which  is 

fallen; 
And  I  will  build  again  the  ruins  thereof, 
And  I  will  set  it  up : 

17  That  the  residue  of  men  may  seek  after  the  Lord, 
And  all  the  Gentiles,  upon  whom  my  name  is  caUed, 

18  Saith  the  Lord,  who  maketh  these  things  known  from  of 

old. 

19  Wherefore  my  judgment  is,  that  we  trouble  not  them  that 
from  among  the  GentUes  turn  to  God;  20  but  that  we  write 
unto  them,  that  they  abstain  from  the  pollutions  of  idols, 
and  from  fornication,  and  from  what  is  strangled,  and  from 
blood.  21  For  Moses  from  generations  of  old  hath  in  every 
city  them  that  preach  him,  being  read  in  the  synagogues 
every  sabbath. 

22  Then  it  seemed  good  to  the  apostles  and  the  elders, 
with  the  whole  church,  to  choose  men  out  of  their  company, 
and  send  them  to  Antioch  with  Paul  and  Barnabas ;  namely, 
Judas  called  Bar«abbas,  and  Silas,  chief  men  among  the 
brethren:  23  and  they  wrote  thus  by  them.  The  apostles  and 
the  elders,  brethren,  unto  the  brethren  who  are  of  the  Gen- 
tiles in  Antioch  and  Syria  and  Cilicia,  greeting:   24  Fora^ 


Acts  15  :  25-35   WITNESS  UNTO  CHURCH  111 

much  as  we  have  heard  that  certain  who  went  out  from  us 
have  troubled  you  with  words,  subverting  your  souls;  to 
whom  we  gave  no  commandment;  25  it  seemed  good  imto 
us,  having  come  to  one  accord,  to  choose  out  men  and  send 
them  unto  you  with  our  beloved  Barnabas  and  Paul,  26  men 
that  have  hazarded  their  lives  for  the  name  of  our  Lord  Jesus 
Christ.  27  We  have  sent  therefore  Judas  and  Silas,  who 
themselves  also  shall  tell  you  the  same  things  by  word  of 
mouth.  28  For  it  seemed  good  to  the  Holy  Spirit,  and  to 
us,  to  lay  upon  you  no  greater  burden  than  these  necessary 
thijQgs:  29  that  ye  abstain  from  things  sacrificed  to  idols, 
and  from  blood,  and  from  things  strangled,  and  from  fornica- 
tion ;  from  which  if  ye  keep  yourselves,  it  shall  be  well  with 
you..   Fare  ye  well. 

30  So  they,  when  they  were  dismissed,  came  down  to 
Antioch;  and  having  gathered  the  multitude  together,  they 
delivered  the  epistle.  31  And  when  they  had  read  it,  they 
rejoiced  for  the  consolation.  32  And  Judas  and  Silas, 
being  themselves  also  prophets,  exhorted  the  brethren  with 
many  words,  and  confirmed  them.  33  And  after  they  had 
spent  some  time  there,  they  were  dismissed  in  peace  from 
the  brethren  unto  those  that  had  sent  them  forth.  35  But 
Paul  and  Barnabas  tarried  in  Antioch,  teaching  and  preaching 
the  word  of  the  Lord,  with  many  others  also. 

It  was  in  the^ church  at  Antioch  that  the  problem  arose 
which  caused  Paul  to  be  sent  to  Jerusalem  as  a  delegate  to 
"the  first  council"  of  the  Christian  Church.  It  is  com- 
monly remembered  that  the  disciples  were  called  Chris- 
tians first  at  Antioch.  The  church  of  that  city  had,  how- 
ever, a  more  honorable  distinction;  it  was  the  first  mis- 
sionary church,  and  it  became  the  radiating  center  for  the 
evangelization  of  the  Gentile  world.  A  missionary  spirit 
is  an  enviable  distinction  for  any  church  to-day. 

The  problem  was  caused  by  missionary  activity.  Mis- 
sions are  always' creating  problems;  they  are  demanding 
men  and  money  and  thought  and  prayer;  they  require 
the  readjustment  of  personal  plans  and  cooperation 
among  men  of  divergent  opinions.  Dead  churches  have 
no.  problems.  It  was  the  success  of  Paul's  first  missionary 
journey  and  the  great  numbers  of  Gentile  converts,  which 
occasioned  so  great  a  divergence  of  opinion  between  cer- 
tain Christians  of  Antioch  and  of  Jerusalem  that  it  was 


112  EXTENSION  OF  CHURCH    Acts  15  :  25-35 

deemed  necessary  to  send  Paul  and  Barnabas  and  others 
with  them  to  Jerusalem  to  consult  with  the  members  of 
the  mother  church.  The  problem  concerned  the  mis-' 
sionary  message.  This  is  the  fundamental  and  the  supreme 
question  in  all  modern  missionary  enterprise.  vAll  then 
agreed  that  the  gospel  message  centered  in  the  one  word 
■^'salvation."  They  interpreted  that  word  in  its  spiritual 
sense.  They  did  not  mean  by  it  merely  an  improved  social 
condition,  but  a  state  of  the  soul  and  a  relation  to  God. 
It  meant  deliverance  from  the  guilt,  power,  and  presence 
of  sin,  and  a  life  of  holiness  and  service.  ^11  agreedlhat  it 
was  attained  by  faith  in  Christ,  but  while  Paul  had 
preached,  on  his  missionary  journey,  that  it  was  by  faith 
alone,  certain  members  of  the  Jerusalem  Church  insisted 
that  it  also  was  necessary  to  keep  the  Law  of  Moses.  Was 
Paul's  missionary  message  correct?  What  must  one  do  to 
be  saved? 

The  difficulty  did  not  seem  great  to  Paul.  He  felt  cer- 
tain that  he  was  right.  On  his  journey  to  Jerusalem  he 
gave  great  joy  by  announcing  the  salvation  of  Gentiles 
who  had  been  converted  by  means  of  his  message  of 
"faith  in  Christ."  In  the  minds  of  the  converted  Phari- 
sees, however,  the  difficulty  was  very  great  indeed.  Most 
serious  of  all  was  the  fact  that  the  Scriptures  seemed  to  be 
on  their  side.  The  Old  Testament  required  and  in  no  place 
abrogated  the  ceremonial  law.  This  law  our  Saviour  him- 
self kept  with  scrupulous  care.  How  could  its  obligations 
be  omitted  from  the  missionary  rnessage?  How  could  the 
Treedom  from  the  law  which  Paul  preached  be  reconciled 
with  the  authority  of  Scripture?  How  shall  we  reconcile, 
to-day,  faith  and  works,  freedom  and  necessity,  grace  and 
law? 

After  a  private  conference  of  leaders  an  open  discussion 
is. Held.  Peter^ naturally  speaks  first.  He  argues  from  the 
case  of  Cornelius  and  his  friends,  whom  the  advocates  of 
the  law  seem  to  have  forgotten.  These  people  were  saved 
without  any  legal  observance,  and  even  before  Christian 
baptism.  Further,  Peter  insists,  the  law  is  too  heavy  a 
yoke  for  anyone  to  bear.  Who  among  modern  Christians 
has  ever  kept  the  law  as  it  was  interpreted  by  the  Master 


Acts  15  :  36-39  WITNESS  UNTO  CHURCH  113 

in  his  Sermon  on  the  Mount?  Lastly,  as  Peter  contends, 
we  and  all  others  must  be  saved  wholly  by  grace  through 
faith  in  Christ.  There  is  no  other  way  of  salvation. 
.  Paul  is  the  next  speaker.  He  tells  the  story  of  his  recent 
missionary  journey  and  reports  the  conversion  and  the 
new  life  of  multitudes  of  Gentiles  who  have  been  saved 
without  the  least  knowledge  of  the  ceremonial  law.  This- 
was  a  stubborn  fact.  The  results  of  missions  are  to-day 
the  best  proof  of  the  truth  of  the  gospel  message. 

James. is  the  last  speaker.  He  shows  that,  after  all,  the 
Scriptures  do  agree  with  the  gospel  message,  and  had  pre- 
dicted that,  through  a  Prince  who  was  to  arise  in  the  house 
of  David,  salvation  was  to  come  to  Gentiles,  who  were  to 
be  saved  as  such  and  without  observing  the  Law  of  Moses. 

The  decision,  suggested  by  James,  and  accepted  by  the 
council,  included  three  points:  (1)  Liberty,  ch.  15  :  19;  the 
Law  of  Moses  need  not  be  kept,  and  could  not  be  a  ground 
of  salvation.  This  decision  was  the  "Magna  Charta"  of 
Christian  liberty.  Gal.  2  :  15-21.  (2)  Purity,  ch.  15  :  20; 
liberty  is  not  license,  but  a  life  of  holiness,  by  faith  in 
Christ.  Gal.  5  :  13-26.  (3)  Charity;  in  matters  of  indif- 
ference let  us  not  needlessly  offend  those  who  prefer  to 
observe  certain  forms  and  ceremonies.    Gal.  6:2. 

A  circular  letter  announcing  this  decision  and  sent  in 
the  name  of  the  whole  Church,  gave  great  joy  to  the  local 
congregations  and  resulted  in  a  spirit  of  unity  and  har- 
mony and  peace.  Only  such  a  union^  of  Christians  as  is 
based  on  the  acceptance  of  the  fundamental  doctrines  of 
grace  can  promise  missionary  success  and  the  wide  procla- 
mation of  a  true  gospel  message. 

3.    Paul's  Second  Missionary  Journey.    Chs.  15  :  36  to  18  :  22 

a.  The  Companions  in  Travel.     Chs.  15  :  36  to  16  :  5 

36  And  after  some  days  Paul  said  unto  Barnabas,  Let  us 
return  now  and  visit  the  brethren  in  every  city  wherein  we 
proclaimed  the  word  of  the  Lord,  and  see  how  they  fare. 
37  And  Barnabas  was  minded  to  take  with  them  Jolm  also, 
who  was  called  Mark.  38  But  Paul  thought  not  good  to 
take  with  them  him  who  withdrew  from  them  from  Pamphylia, 
and  went  not  with  them  to  the  work,    39  And  there  arose  a 


114  EXTENSION  OF  CHURCH   Acts  15  :40tol6:5 

sharp  contention,  so  that  they  parted  asunder  one  from  the 
other,  and  Barnabas  took  Mark  with  him,  and  sailed  away 
unto  Cyprus;  40  but  Paul  chose  Silas,  and  went  forth, 
being  commended  by  the  brethren  to  the  grace  of  the  Lord. 
41  And  he  went  through  Syria  and  Cilicia,  confirming  the 
churches. 

1  And  he  came  also  to  Derbe  and  to  Lystra:  and  behold, 
a  certain  disciple  was  there,  named  Timothy,  the  son  of  a 
Jewess  that  believed;  but  his  father  was  a  Greek.  2  The 
same  was  well  reported  of  by  the  brethren  that  were  at 
Lystra  and  Iconium.  3  Him  would  Paul  have  to  go  forth 
with  him;  and  he  took  and  circumcised  him  because  of  the 
Jews  that  were  in  those  parts:  for  they  all  knew  that  his 
father  was  a  Greek.  4  And  as  they  went  on  their  way 
through  the  cities,  they  delivered  them  the  decrees  to  keep 
which  had  been  ordained  of  the  apostles  and  elders  that 
were  at  Jerusalem.  5  So  the  churches  were  strengthened  in 
the  faith,  and  increased  in  ntmiber  daily. 

The  notable  fact  in  relation  to  Paul's  second  missionary 
journey  is  that  it  resulted  in  the  establishment  of  Chris- 
tian churches  on  the  continent  of  Europe.  These  formed 
radiating  centers  for  evangelistic  work,  and  included  in 
their  influence  the  cities  of  Philippi,  Thessalonica,  and 
Corinth.  —  ^ 

The  story  opens  with  the  record  of  a  painful  incident, 
the  separation  of  Paul  and  Barnabas.  A  dispute  arose  as 
to  the  wisdom  of  taking  with  them  John  Mark  who,  on 
the  former  journey,  had  deserted  them  at  Perga.  It  seems 
certain  that  Mark  had  been  at  fault,  but  the  question  was 
as  to  whether  he  should  be  forgiven  and  granted  another 
trial.  The  more  lenient  view  was  taken  by  Barnabas,  who 
was  cousin  to  Mark  and  a  man  of  gentle  and  sympathetic 
disposition.  Paul  was  animated  by  his  consuming  zeal  for 
the  great  work  which  he  felt  should  not  be  imperiled  out 
of  regard  for  individual  feelings  and  preferences.  The 
controversy  became  so  severe  that  the  apostles  deter- 
mined to  part  company. 

One  of  the  most  serious  problems  of  modern  missions, 
in  fact  of  all  Christian  enterprises,  is  that  of  the  personal 
relation  of  the  workers.  Sometimes  it  is  necessary  "to 
agree  to  disagree";  usually  serious  differences  are  as  truly 


Acts  16  :  6-10  WITNESS  UNTO  CHURCH  115 

forgiven  and  forgotten  as  was  the  case,  in  later  years,  with 
Paul  and  Barnabas  and  Mark. 

The  incident  is  to  be  regretted  and  must  have  been  dis- 
tressing to  the  devoted  friends  whose  lives  had  been  so 
long  intertwined;  but  it  was  overruled  for  the  wider 
extension  of  the  work.  Barnabas  took  Mark  and  sailed 
for  Cyprus,  whjle.  Paul  chose  Silas  and  started  overland 
for  Cilicia.  The  purposes  of  God  cannot  be  delayed  by 
human  frailties;  if  one  worker  fails,  another  is  put  in  his 
place. 

The  successor  to  Mark,  as  the  assistant  of  Paul,  was 
Ximothy.  He  was  somewhat  timid,  diffident,  and  emo- 
tional, but  affectionate,  sincere,  ^nd  devoted.  He  became 
Paul's  closest  friend  and  most  constant  companion,  and 
as  dear  to  the  great  apostle  as  a  "beloved  child."  Paul 
discovered  this  young  disciple  as  he  revisited  the  cities  of 
Lystra  andDsrbe.  While  Timothy  had  been  carefully 
instructed  in  the  Scriptures  by  his  Jewish  mother  and 
grandmother,  his  father  was  a  Gentile  and  the  Mosaic 
Law  had  not  been  observed  in  the  home.  In  order  to  avoid 
all  offense  to  the  Jews  among  whom  Paul  was  to  work, 
Timotjiy  was  circumcised;  he  was  then  ordained  by  the 
presbytery,  and  started  with  Paul  upon  the  memorable 
journey  which  brought  the  evangelists  to  Europe.  The 
whole  story  is  a  beautiful  commentary  upon  the  value  of 
friendships  and  companionships  in  Christian  service  and 
particularly  in  the  work  on  foreign  fields. 

b.  Paid  at  Philippi.     Ch.  16  :  6-40 

6  And  they  went  through  the  region  of  Phrygia  and  Galatia, 
having  been  forbidden  of  the  Holy  Spirit  to  speak  the  word  in 
Asia;  7  and  when  they  were  come  over  against  Mysia,  they 
assayed  to  go  into  Bithynia;  and  the  Spirit  of  Jesus  suffered 
them  not;  8  and  passing  by  Mysia,  they  came  down  to 
Troas.  9  And  a  vision  appeared  to  Paul  in  the  night: 
There  was  a  man  of  Macedonia  standing,  beseeching  him, 
and  saying.  Come  over  into  Macedonia,  and  help  us.  10  And 
when  he  had  seen  the  vision,  straightway  we  sought  to  go  forth 
into  Macedonia,  concluding  that  God  had  called  us  to  preach 
the  gospel  unto  them. 


116  EXTENSION  OF  CHURCH   Acts  16  :  11-28 

11  Setting  sail  therefore  from  Troas,  we  made  a  straight 
course  to  Samothrace,  and  the  day  following  to  Neapolis; 
12  and  from  thence  to  Philippi,  which  is  a  city  of  Macedonia, 
the  first  of  the  district,  a  Roman  colony:  and  we  were  in  this 
city  tarrying  certain  days.  13  And  on  the  sabbath  day  we 
went  forth  without  the  gate  by  a  river  side,  where  we  sup- 
posed there  was  a  place  of  prayer;  and  we  sat  down,  and 
spake  unto  the  women  that  were  come  together.  14  And  a 
certain  woman  named  Lydia,  a  seller  of  purple,  of  the  city  of 
Thyatira,  one  that  worshipped  God,  heard  us:  whose  heart 
the  Lord  opened  to  give  heed  unto  the  things  which  were 
spoken  by  Paul.  15  And  when  she  was  baptized,  and  her 
household,  she  besought  us,  saying.  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into  my  house,  and  abide 
there.    And  she  constrained  us. 

16  And  it  came  to  pass,  as  we  were  going  to  the  place  of 
prayer,  that  a  certain  maid  having  a  spirit  of  divination  met 
us,  who  brought  her  masters  much  gain  by  soothsaying. 
17  The  same  following  after  Paul  and  us  cried  out,  saying. 
These  men  are  servants  of  the  Most  High  God,  who  proclaim 
unto  you  the  way  of  salvation.  18  And  this  she  did  for  many 
days.  But  Paul,  being  sore  troubled,  turned  and  said  to  the 
spirit,  I  charge  thee  in  the  name  of  Jesus  Christ  to  come  out 
of  her.    And  it  came  out  that  very  hour. 

19  But  when  her  masters  saw  that  the  hope  of  their  gain 
was  gone,  they  laid  hold  on  Paul  and  Silas,  and  dragged 
them  into  the  marketplace  before  the  rulers,  20  and  when 
they  had  brought  them  unto  the  magistrates,  they  S£iid,  These 
men,  being  Jews,  do  exceedingly  trouble  om"  city,  21  and  set 
forth  customs  which  it  is  not  lawful  for  us  to  receive,  or  to 
observe,  being  Romans.  22  And  the  multitude  rose  up 
together  against  them:  and  the  magistrates  rent  their 
garments  off  them,  and  commanded  to  beat  them  with  rods. 

23  And  when  they  had  laid  many  stripes  upon  them,  they  cast 
them  into  prison,  charging  the  jailor  to  keep  them  safely: 

24  who,  having  received  such  a  charge,  cast  them  into  the 
inner  prison,  and  made  their  feet  fast  in  the  stocks.  25  But 
about  midnight  Paul  and  Silas  were  praying  and  singing  hymns 
unto  God,  and  the  prisoners  were  listening  to  them;  26  and 
suddenly  there  was  a  great  earthquake,  so  that  the  foundations 
of  the  prison-house  were  shaken:  and  immediately  all  the 
doors  were  opened;  and  every  one's  bands  were  loosed. 
27  And  the  jailor,  being  roused  out  of  sleep  and  seeing  the 
prison  doors  open,  drew  his  sword  and  was  about  to  kill 
himself,  supposing  that  the  prisoners  had  escaped.     28  But 


Acts  16  :  29-40  WITNESS  UNTO  CHURCH  117 

Paul  cried  with  a  loud  voice,  saying,  Do  thyself  no  harm: 
for  we  are  all  here.  29  And  he  called  for  lights  and  sprang 
in,  and,  trembling  for  fear,  fell  down  before  Paul  and  Silas, 
30  and  brought  them  out  and  said.  Sirs,  what  must  I  do  to  be 
saved?  31  And  they  said.  Believe  on  the  Lord  Jesus,  and 
thou  shalt  be  saved,  thou  and  thy  house.  32  And  they 
spake  the  word  of  the  Lord  unto  him,  with  all  that  were  in 
his  house.  33  And  he  took  them  the  same  hour  of  the 
night,  and  washed  their  stripes;  and  was  baptized,  he  and 
all  his,  immediately.  34  And  he  brought  them  up  into  his 
house,  and  set  food  before  them,  and  rejoiced  greatly,  with 
all  his  house,  having  believed  in  God. 

35  But  when  it  was  day,  the  magistrates  sent  the  Serjeants, 
saying.  Let  those  men  go.  36  And  the  jailor  reported  the 
words  to  Paul,  saying.  The  magistrates  have  sent  to  let  you 
go:  now  therefore  come  forth,  and  go  in  peace.  37  But 
Paul  said  unto  them.  They  have  beaten  us  publicly,  uncon- 
demned,  men  that  are  Romans,  and  have  cast  us  into  prison; 
and  do  they  now  cast  us  out  privily?  nay  verily;  but  let  them 
come  themselves  and  bring  us  out.  38  And  the  Serjeants 
reported  these  words  unto  the  magistrates:  and  they  feared 
when  they  heard  that  they  were  Romans;  39  and  they  came 
and  besought  them;  and  when  they  had  brought  them  out, 
they  asked  them  to  go  away  from  the  city.  40  And  they 
went  out  of  the  prison,  and  entered  into  the  house  of  Lydia: 
and  when  they  had  seen  the  brethren,  they  comforted  them, 
and  departed. 

The  original  purpose  announced  by  Paul  was  to  visit 
the  churches  he  had  previously  established;  but  the  hori- 
zon of  his  privilege  and  duty  was  unexpectedly  widened. 
After  passing  through  Phrygia  and  Galatia,  he  was  provi- 
dentially hindered  from  going  to  Bithynia,  and  so  he  moved 
westward  until  he  reached  Troas  and  was  stopped  by  the 
sea.  It  has  been  well  said  that  "the  stops  as  well  as  the 
steps  of  a  good  man  are  ordered  by  the  Lord."  Then 
came  the  vision  in  the  night:  "There  was  a  man  of 
Macedonia  standing,  beseeching  him,  and  saying,  Come 
over  into  Macedonia,  and  help  us."  When  one  is  looking 
for  guidance  and  ready  to  obey,  even  a  comparatively 
insignificant  sign  may  be  sufficient  to  indicate  his  course; 
and  the  historian  declares:  "When  he  had  seen  the  vision, 
straightway  we  sought  to  go  forth  into  Macedonia,  con- 


118  EXTENSION  OF  CHURCH    Acts  16  :  29-40 

eluding  that  God  had  called  us  to  preach  the  gospel  unto 
them." 

But  who  is  this  historian  who  now  for  the  first  time  uses 
this  word  "we"  and  "us"  and  writes  as  an  eyewitness? 
It  is  almost-'certainly  Luke,  "the  beloved  physician," 
who  now  joins  the  party,  worthy  leader  of  that  loyal  host 
of  medical  missionaries  who  have  been  among  the  pioneers 
to  carry  relief  to  suffering  bodies  and  needy  souls  beyond 
the  seas. 

The  momentous  voyage  to  Europe  occupied  but  a  few 
days.  The  travelers  landed  at  Neapolis  and  crossed  the 
mountains  to  Philippi,  ten  miles  distant.  On  the  plains 
of  Philippi,  nearly  a  century  before,  the  empire  of  the 
world  had  been  determined  when  Augustus  and  Antony 
defeated  Brutus  and  Cassius.  The  city  was  a  military 
colony,  a  miniature  Rome,  and  in  the  persons  who  there 
met  the  apostles  are  mirrored  the  moral  and  spiritual 
needs  of  the  ancient  and  modern  world. 

The  first  convert  to  be  made  in  Philippi,  and  so  the  first 
in  Europe,  was  Lydia.  She  was  a  woman  of  wealth,  of 
intelligence,  of  wide  experience,  a  seller  of  purple  cloth, 
who  had  come  from  the  city  of  Thyatira;  moreover  she 
was  religious,  godly,  prayerful.  Yet  this  woman  needed 
salvation,  she  needed  Christ.  Paul  found  her  in  a  group 
of  women  who  had  met  on  the  Sabbath  at  a  place  of 
prayer;  the  Lord  opened  her  heart  to  believe  the  gospel 
message,  she  was  baptized,  and  received  the  apostles  as 
guests  in  her  hospitable  home.  Such  persons  are  to  be 
found  in  every  land;  but  it  is  certainly  not  in  accordance 
with  Scripture  to  insist  that  they  are  saved  without  the 
gospel.  Their  moral,  upright,  prayerful  lives  are  said  by 
some  modern  teachers  to  indicate  that  they  already  have 
"the  essential  Christ,"  that  they  are  already  possessed  of 
a  spiritual  life  which  is  quite  the  same  as  that  of  professed 
Christians,  in  kind  if  not  in  degree.  The  case  of  the  first 
convert  in  Europe  gives  a  different  suggestion  and  sounds 
a  call  to  the  Church  to  pass  by  no  longer  in  unconcern  these 
noble  souls  who  are  yearning  for  the  light  and  peace  and 
life  that  the  gospel  alone  can  bring.  The  character  of 
Lydia  reminds  the  reader  of  the  Ethiopian  eunuch,  of 


Acts  16  :  29-40  WITNESS  UNTO  CHURCH  119 

Saul  of  Tarsus,  of  Cornelius  the  centurion;  all  were  good, 
upright,  godly;  yet  they  needed  the  salvation  which  comes 
from  an  intelligent  faith  in  a  crucified,  risen,  divine  Christ; 
and  these  are  typical  converts  in  the  history  of  the  early 
Church. 

If  Lydia  suggests  the  need  of  that  which  the  gospel  mes- 
sengers can  bring,  so  her  generous  act,  following  her  con- 
version, symbolizes  the  invaluable  support  given  by 
women,  in  all  the  centuries,  to  the  cause  of  Christian  mis- 
sions. Lydia  the  Jewess,  however,  is  not  the  common 
type  of  womanhood  in  heathen  lands;  their  condition  is 
pictured  rather  by  the  poor  slave  girl,  "the  pythoness," 
possessed  by  an  evil  spirit,  whose  distress  was  a  source  of 
gain  to  her  masters.  Such  are  either  the  toys  or  the  tools 
of  men.  Their  nameless  agonies  and  anguish  are  the  real 
"Macedonian  cry"  which  the  Church  of  Christian  lands 
should  heed.  Nor  is  their  deepest  distress  that  of  out- 
ward circumstances;  they  need  to  have  the  evil  cast  out 
of  their  hearts.  To  the  demon  which  possessed  the  de- 
graded girl  in  Philippi  Paul  spoke  his  memorable  words: 
"  I  charge  thee  in  the  name  of  Jesus  Christ  to  come  out  of 
her."  "And  it  came  out  that  very  hour."  The  women 
of  the  Orient  are  not  all  like  the  slave  girl;  some  are  like 
Lydia;  but  millions  are  waiting  for  messengers  who  can 
speak  to  them  with  the  confident  faith  felt  by  Paul  in  the 
omnipotent  name  of  Christ. 

The  release  of  the  girl  arouses  the  bitter  anger  of  her 
"masters";  there  are  men  to-day  who  are  willing  to  ac- 
quire wealth  by  the  degradation  of  womanhood,  and  who 
resent  as  impertinent  intrusion  every  attempt  to  deliver 
their  victims  from  the  power  of  sin.  Thus  these  men  re- 
garded the  action  of  Paul.  They  succeeded  in  having  the 
apostles  beaten  and  imprisoned  on  a  false  charge  and  with- 
out a  legal  trial. 

The  undaunted  evangelists,  bleeding  and  bruised,  and 
confined  to  an  inner  dungeon,  sang  songs  in  the  night, 
until  God  shook  the  prison  and  set  his  messengers  free. 
All  who  oppose  the  forces  of  organized  vice  can  expect 
bitter  opposition,  but  being  on  the  side  of  Christ  is  being 
on  the  side  of  omnipotence,  and  there  is  no  need  of  despair. 


120  EXTENSION  OF  CHURCH      Acts  17  :  1-5 

The  earthquake  which  opened  the  prison,  the  strange 
charge  against  the  apostles,  the  salvation  of  which  they 
had  spoken,  his  own  fear  and  sense  of  need,  resulted  in 
the  conversion  of  the  jailer.  He  is  a  type  of  the  debased, 
depressed,  degraded  manhood  which  always  needs  the 
gospel.  Not  all  men  are  like  Saul  and  Cornelius.  The 
jailer's  ready  acceptance  of  the  message,  his  subsequent 
conduct,  his  immediate  confession  of  faith,  all  illustrate 
how  clearly  he  understood  the  answer  which  Paul  gave 
to  his  eager  question  as  to  the  way  of  salvation:  "Believe 
on  the  Lord  Jesus,  and  thou  shalt  be  saved,  thou  and  thy 
house."  Surely  that  message  is  adapted  to  the  needs  of 
men  of  every  class  and  condition. 

In  the  morning  the  magistrates,  moved  no  doubt  by 
what  had  been  reported  to  them,  sent  word  to  release 
Paul  and  Silas;  but  Paul  insisted  upon  a  public  vindica- 
tion and  still  further  terrified  the  rulers  by  the  announce- 
ment that  he  was  a  Roman  citizen.  The  magistrates  in 
their  treatment  of  the  apostle  had  thus  been  guilty  of  a 
serious  offense.  No  wonder  they  hastened  to  the  prison 
to  lead  forth  the  apostles  with  all  deference  and  respect. 
The  triumph  of  Paul  was  complete.  He  was  willing  to 
suffer  for  the  sake  of  Christ,  but  he  wished  the  civil 
governors  to  realize  more  fully  that  in  persecuting  men  for 
their  Christian  faith  they  offended  against  the  laws  both 
of  men  and  of  God. 

c.  Paul  at  Thessalonica  and  Berea.     Ch.  17  : 1-15 

1  Now  when  they  had  passed  through  Amphipolis  and 
Apollonia,  they  came  to  Thessalonica,  where  was  a  synagogue 
of  the  Jews:  2  and  Paul,  as  his  custom  was,  went  in  unto 
them,  and  for  three  sabbath  days  reasoned  with  them  from 
the  scriptures,  3  opening  and  alleging  that  it  behooved  the 
Christ  to  suffer,  and  to  rise  again  from  the  dead;  and  that 
this  Jesus,  whom,  said  he,  I  proclaim  unto  you,  is  the  Christ. 
4  And  some  of  them  were  persuaded,  and  consorted  with 
Paul  and  Silas;  and  of  the  devout  Greeks  a  great  multitude, 
and  of  the  chief  women  not  a  few.  5  But  the  Jews,  being 
moved  with  jealousy,  took  unto  them  certain  vile  fellows  of  the 
rabble,  and  gathering  a  crowd,  set  the  city  on  an  uproar; 
and  assaulting  the  house  of  Jason,  they  sought  to  bring  them  ■. 


Acts  17  :  6-15   WITNESS  UNTO  CHURCH  121 

forth  to  the  people.  6  And  when  they  found  them  not,  they 
dragged  Jason  and  certain  brethren  before  the  rulers  of  the 
city,  crying.  These  that  have  turned  the  world  upside  down  are 
come  hither  also;  7  whom  Jason  hath  received :  and  these  all 
act  contrary  to  the  decrees  of  Caesar,  saying  that  there  is 
another  king,  one  Jesus.  8  And  they  troubled  the  multitude 
and  the  rulers  of  the  city,  when  they  heard  these  things. 
9  And  when  they  had  taken  security  from  Jason  and  the  rest, 
they  let  them  go. 

10  And  the  brethren  immediately  sent  away  Paul  and  Silas 
by  night  unto  Beroea:  who  when  they  were  come  thither 
went  into  the  synagogue  of  the  Jews.  11  Now  these  were 
more  noble  than  those  in  Thessalonica,  in  that  they  received 
the  word  with  all  readiness  of  mind,  examining  the  scriptures 
daily,  whether  these  things  were  so.  12  Many  of  them 
therefore  believed;  also  of  the  Greek  women  of  honorable 
estate,  and  of  men,  not  a  few.  13  But  when  the  Jews  of 
Thessalonica  had  knowledge  that  the  word  of  God  was  pro- 
claimed of  Paul  at  Beroea  also,  they  came  thither  likewise, 
stirring  up  and  troubling  the  multitudes.  14  And  then 
immediately  the  brethren  sent  forth  Paul  to  go  as  far  as  to 
the  sea:  and  Silas  and  Timothy  abode  there  still.  15  But 
they  that  conducted  Paul  brought  him  as  far  as  Athens: 
and  receiving  a  commandment  unto  Silas  and  Timothy 
that  they  should  come  to  him  with  all  speed,  they  de- 
parted. 

A  journey  of  about  one  hundred  miles  southwest 
brought  Paul  to  Thessalonica,  and  then  about  fifty  miles 
farther  along  the  same  Roman  road,  to  Berea;  his  stay 
in  the  former  city  intimates  how  the  gospel  should  be 
preached,  his  experience  in  Berea,  how  it  should  be 
received. 

Thessalonica,  now  known  as  Saloniki,  was  a  city  of  con- 
siderable size  and  influence;  in  modern  times  it  was  the 
second  city  of  the  Turkish  Empire;  and  the  eyes  of  the 
world  have  been  fixed  upon  it  recently  by  the  events  of 
the  Great  War.  Strange  to  say,  its  real  fame  rests  rather 
upon  the  visit  paid  to  the  city  by  a  Christian  missionary 
centuries  ago  and  to  two  short  letters  he  wrote  to  the 
church  he  founded  there.  A  reference  to  these  Thessa- 
lonian  letters  shows  that  Paul  must  have  remained  in  the 
city  somewhat  longer  than  the  "three  sabbath  days"  to 


122  EXTENSION  OF  CHURCH   Acts  17  :  6-15 

which  Luke  refers.  This  earlier  period  was  devoted  largely 
to  work  among  the  Jews,  but  several  weeks  more  were 
spent  in  securing  the  Gentile  converts  of  which  the  church 
was  chiefly  composed.  Both  The  Acts  and  the  Epistles, 
however,  lay  great  stress  upon  the  content  of  the  message 
delivered  by  Paul.  It  was  essentially  an  exposition  of  the 
Scriptures,  which,  after  all  has  been  said,  is  the  most  valu- 
able form  of  preaching  in  the  present  day.  His  one  theme 
was  Jesus  Christ,  whom  he  proved  to  be  the  true  Saviour, 
the  promised  Messiah,  and  who,  as  the  Old  Testament 
declared,  must  necessarily  have  sufl^ered  for  sin  and  risen 
from  the  dead.  The  Epistles  show  further  the  great  stress 
laid  upon  the  second  coming  of  Christ  as  the  glorious 
King. 

It  was  this  last  doctrine  upon  which  the  enemies  of 
Paul  laid  hold,  as  they  aroused  a  mob  in  the  city  and  at- 
tempted to  seize  the  apostle.  Not  finding  him  in  the  home 
where  he  was  being  entertained,  they  dragged  Jason,  his 
host,  before  the  rulers  of  the  city,  charging  him  with  har- 
boring men  guilty  of  treason,  men  who  had  said,  "there 
is  another  king,  one  Jesus."  The  magistrates  acted  with 
all  fairness,  recording  the  charge  and  releasing  Jason  on 
bail  to  await  trial. 

Paul,  Silas,  and  Timothy  made  their  escape  by  night 
and  moved  on  to  Berea.  Here  the  Jews  showed  that  they 
"were  more  noble  than  those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readiness  of  mind,  examining 
the  scriptures  daily,  whether  these  things  were  so."  Such 
hearers  are  ideal,  and  contrast  strikingly  with  such  as 
Paul  met  in  Thessalonica,  whose  blind  prejudice  prevented 
them  from  fairly  weighing  the  evidence  for  the  teachings 
proclaimed.  In  religious  differences  the  question  is  not  so 
much  what  teachers  think  as  what  the  Scriptures  say. 
The  Jews  of  Thessalonica,  moved  by  envy,  pursued  the 
apostle  to  Berea.  Enraged  by  the  success  he  had  attained 
in  his  new  field  of  labor,  they  aroused  the  people  and  com- 
pelled him  to  continue  his  flight.  Silas  and  Timothy, 
however,  were  left  behind;  Luke  also  seems  to  have 
remained  at  Philippi ;  but  Paul  took  ship  and  sailed  three 
hundred  miles  southward  to  Athens. 


Acts  17  ;  16-32   WITNESS  UNTO  CHURCH  123 

d.  Paul  at  Athens.     Ch.  17  :  16-34 

16  Now  while  Paul  waited  for  them  at  Athens,  his  spirit 
was  provoked  within  him  as  he  beheld  the  city  full  of  idols. 
17  So  he  reasoned  in  the  synagogue  with  the  Jews  and  the 
devout  persons,  and  in  the  marketplace  every  day  with  them 
that  met  him.  18  And  certain  also  of  the  Epicurean  and 
Stoic  philosophers  encountered  him.  And  some  said,  What 
would  this  babbler  say?  others.  He  seemeth  to  be  a  setter 
forth  of  strange  gods:  because  he  preached  Jesus  and  the 
resurrection.  19  And  they  took  hold  of  him,  and  brought 
him  unto  the  Areopagus,  saying.  May  we  know  what  this  new 
teaching  is,  which  is  spoken  by  thee?  20  For  thou  bringest 
certain  strange  things  to  our  ears :  we  would  know  therefore 
what  these  things  mean.  21  (Now  all  the  Athenians  and 
the  strangers  sojourning  there  spent  their  time  in  nothing 
else,  but  either  to  tell  or  to  hear  some  new  thing.)  22  And 
Paul  stood  in  the  midst  of  the  Areopagus,  and  said, 

Ye  men  of  Athens,  in  all  things  I  perceive  that  ye  are  very 
religious.  23  For  as  I  passed  along,  and  observed  the 
objects  of  your  worship,  I  found  also  an  altar  with  this  in- 
scription, TO  AN  UNKNOWN  GOD.  What  therefore  ye  worship 
in  ignorance,  this  I  set  forth  unto  you.  24  The  God  that  made 
the  world  and  all  things  therein,  he,  being  Lord  of  heaven  and 
earth,  dwelleth  not  in  temples  made  with  hands ;  25  neither 
is  he  served  by  men's  hands,  as  though  he  needed  anything, 
seeing  he  himself  giveth  to  all  life,  and  breath,  and  aU  things ; 
26  and  he  made  of  one  every  nation  of  men  to  dwell  on  all 
the  face  of  the  earth,  having  determined  their  appointed 
seasons,  and  the  bounds  of  their  habitation;  27  that  they 
should  seek  God,  if  haply  they  might  feel  after  him  and  find 
him,  though  he  is  not  far  from  each  one  of  us :  28  for  in  him 
we  live,  and  move,  and  have  our  being;  as  certain  even  of 
your  own  poets  have  said, 

For  we  are  also  his  offspring. 
29  Being  then  the  offspring  of  God,  we  ought  not  to  think 
that  the  Godhead  is  like  one  unto  gold,  or  silver,  or  stone, 
graven  by  art  and  device  of  man.  30  The  times  of  ignorance 
therefore  God  overlooked;  but  now  he  commandeth  men 
that  they  should  all  everywhere  repent:  31  inasmuch  as  he 
hath  appointed  a  day  in  which  he  will  judge  the  world  in 
righteousness  by  the  man  whom  he  hath  ordained;  whereof 
he  hath  given  assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead. 

32  Now  when  they  heard  of  the  resurrection  of  the  dead, 


124  EXTENSION  OF  CHURCH    Acts  17  :  S3,  34 

some  mocked;  but  others  said,  We  will  hear  thee  concerning 
this  yet  again.  33  Thus  Paul  went  out  from  among  them. 
34  But  certain  men  clave  unto  him,  and  believed:  among 
whom  also  was  Dionysius  the  Areopagite,  and  a  woman 
named  Damaris,  and  others  with  them. 

Athens  was  not  only  the  intellectual  but  also  the  re- 
ligious center  of  the  ancient  world;  for  it  was  the  seat  of 
all  the  prevailing  schools  of  philosophy,  and  every  religion 
is  determined  by  certain  essential  underlying,  philosophic 
conceptions  as  to  God,  man,  the  world,  mind,  and  matter. 
In  this  story  are  represented  all  the  elements  which  con- 
stitute the  so-called  "religions"  of  the  modern  world,  and 
it  suggests  how  these  systems  are  to  be  approached  and 
how  they  can  be  met  by  the  followers  of  Christ. 

First  of  all,  there  was  idolatry,  the  worship  of  images, 
or  of  the  spirit  which  is  supposed  to  reside  in  images. 
What  stirred  Paul  was  not  the  artistic  beauty  of  the 
statues  and  shrines  and  altars  and  temples,  but  what  these 
works  of  art  were  known  to  represent:  "His  spirit  was 
provoked  within  him  as  he  beheld  the  city  full  of  idols." 
It  was  commonly  said  that  there  were  "more  gods  inAthens 
than  men."  Paul  was  moved  by  the  thought  of  all  the 
ignorance  and  superstition  and  vice  and  immorality  by 
which  idolatry  is  inevitably  accompanied. 

The  modern  world  is  absolutely  "full  of  idols."  It  is 
actually  appalling  to  notice  how  large  a  proportion  of  the 
human  race  are  this  day  bowing  before  gods  which  men 
have  made.  Even  the  majority  of  those  who  theoretically 
adhere  to  some  one  of  the  "ethnic  faiths"  are  practically 
fetish  worshipers;  even  countless  "Christians"  worship 
images,  and  others  displace  God  by  some  other  object  of 
real  devotion  and  affection. 

Paul  also  encountered  Jews,  both  in  their  places  of  wor- 
ship and  in  the  places  of  public  resort.  Orthodox  Judaism 
is  to  be  found  in  every  region  of  the  modern  world,  and 
practical  Judaism  is  represented  by  additional  millions 
who  trust  and  worship  one  living  and  true  God,  but  who 
deny  the  deity,  the  resurrection,  and  the  atoning  work  of 
Christ, 

Among  the  philosophers  of  Athens,  Paul  met  representa- 


Acts  17  :  33,  34  WITNESS  UNTO  CHURCH  125 

tives  of  two  schools  whose  tenets  mold  the  beliefs  of  many 
modern  religious  systems  and  cults.  The  "Epicureans" 
were  practically  materialists  and  atheists.  They  taught 
that  the  real  aim  of  existence  is  pleasure ;  that  pleasure  is 
the  only  good,  and  pain  is  the  only  evil;  that  virtue  is  to 
be  sought  only  because  it  yields  the  most  enjoyment; 
that  man  should  free  himself  from  all  belief  in  the  gods  or 
in  the  immortality  of  the  soul;  that  the  universe  was  not 
created  but  resulted  from  a  chance  "concourse  of  atoms"; 
that  since  there  is  no  future  life  and  no  judgment,  "let  us 
eat  and  drink,  for  to-morrow  we  die."  It  would  be  start- 
ling to  discover  how  many  men  in  all  lands  have  adopted 
practically,  many  even  unconsciously,  exactly  such  a  creed. 

Then,  too,  there  were  the  "Stoics."  They  had  many 
admirable  qualities  but  their  belief  was  in  substance  the 
same  as  modern  "pantheism."  For  them,  God  was  every- 
thing and  everything  was  God;  he  was  "the  soul  of  the 
universe,"  but  not  distinct  from  it;  the  difference  between 
sin  and  virtue,  and  the  distinction  between  the  human 
and  the  divine,  ceased  to  exist.  They  taught  men  resigna- 
tion and  the  conquest  of  circumstances;  but  they  were 
fatalists  and  considered  absolute  apathy  the  highest  moral 
attainment.  It  would  be  illuminating  to  learn  how  far 
Hinduism  is  pantheistic,  how  far  Mohammedanism  is  fatal- 
istic, and  how  far  certain  popular  religious  "fads"  of 
America  and  England  practically  deny  the  personality  of 
God,  and  identify  the  human  and  the  divine. 

To  such  philosophers  the  simplest  Christian  truths  are 
absurd ;  Paul  was  regarded  as  a  "babbler,"  a  man  who  had 
"small  scraps"  of  truth  but  such  as  could  not  be  wrought 
into  any  world  system.  They  could  not  even  understand 
his  language  when  he  spoke  of  Jesus  and  the  resurrection. 
Moved  by  sheer  curiosity,  and  with  supreme  contempt, 
they  allowed  Paul  to  address  them. 

Paul  begins  his  address  with  extreme  courtesy,  compli- 
menting the  Greeks  upon  the  fact  that  they  were  "very 
religious;"  he  finds  this  illustrated  by  an  altar  which  was 
dedicated  "To  AN  UNKNOWN  GOD."  Playing  upon  the 
meaning  of  this  dedication  he  insists  that,  with  all  their 
wisdom  and  "religion,"  they  do  not  know  the  true  God. 


126  EXTENSION  OF  CHURCH      Acts  18  : 1,  2 

This  God  Paul  proceeds  to  describe  for  them ;  and  he  does 
so  in  such  terms  as  to  show  the  fundamental  fallacies  of 
all  their  systems  of  belief.  False  views  of  God  are  the 
essential  errors  of  all  the  present  "world  religions";  a 
right  view  of  God  is  absolutely  essential  to  Christian  faith. 
It  is  useless  to  attempt  to  reconcile  the  gospel  with  pan- 
theism or  materialism  or  naturalism. 

Speaking  of  God  in  his  relation  to  the  world  and  to  men, 
Paul  declares  God  to  be  the  Creator  and  the  moral  Gov- 
ernor of  all,  truths  which  strike  at  the  very  heart  of  mate- 
rialism, of  pantheism,  of  polytheism,  of  atheism,  of  fetish- 
ism, and  of  idolatry.  As  to  man,  Paul  proceeds  to  teach 
that  he  is  the  offspring  of  God,  of  one  blood,  accountable 
to  God  and  under  his  providential  care ;  this  fact  he  estab- 
lishes by  a  quotation  from  one  of  the  Greek  poets,  either 
Aratus,  or  Cleanthes.  As  to  sin,  Paul  treats  it  as  offense 
against  a  personal  Judge  who  now  demands  repentance  in 
view  of  a  new  revelation  which  he  has  made  for  the 
guidance  of  man.  As  to  the  way  of  salvation,  it  is  through 
Christ  whp  is  the  appointed  Judge  whose  real  nature  is 
proved  by  the  fact  of  his  resurrection  from  the  dead. 

Of  course  Luke  has  given  us  only  the  briefest  outline  of 
this  matchless  message,  but  even  this  precious  fragment 
contains  a  definite  reference  to  every  essential  part  of  the 
Christian  faith.  It  must  be  carefully  pondered  by  all  who 
would  understand  the  world  religions  and  who  would  be 
prepared  to  meet  them  with  courtesy  and  power  in  pre- 
senting the  truth  as  it  is  in  Christ  Jesus. 

The  results  of  the  address  are  said  to  have  been  meager, 
and  on  this  ground  Paul  has  been  criticized  for  having 
been  too  philosophic.  As  a  matter  of  fact,  one  of  the 
judges  was  converted,  also  a  woman  of  social  prominence, 
"and  others  with  them."  If  there  was  any  "failure"  it 
must  be  attributed  to  the  intellectual  pride  of  his  hearers. 
Paul  had  been  preaching  in  a  university  city. 

e.  Paid  at  Corinth.     Ch.  18  :  1-22 

1  After  these  things  he  departed  from  Athens,  and  came  to 
Corinth.    2  And  he  found  a  certain  Jew  named  Aquila,  a 


Acts  18  :3-21   WITNESS  UNTO  CHURCH  127 

man  of  Pontus  by  race,  lately  come  from  Italy,  with  his  wife 
Priscilla,  because  Claudius  had  commanded  all  the  Jews  to 
depart  from  Rome:  and  he  came  unto  them;  3  and  because 
he  was  of  the  same  trade,  he  abode  with  them,  and  they 
wrought;  for  by  their  trade  they  were  tentmakers.  4  And 
he  reasoned  in  the  synagogue  every  sabbath,  and  persuaded 
Jews  and  Greeks. 

5  But  when  Silas  and  Timothy  came  down  from  Macedonia, 
Paul  was  constrained  by  the  word,  testifying  to  the  Jews  that 
Jesus  was  the  Christ.  6  And  when  they  opposed  them- 
selves and  blasphemed,  he  shook  out  his  raiment  and  said  unto 
them,  Your  blood  be  upon  your  own  heads;  I  am  clean: 
from  henceforth  I  will  go  unto  the  Gentiles.  7  And  he 
departed  thence,  and  went  into  the  house  of  a  certain  man 
named  Titus  Justus,  one  that  worshipped  God,  whose  house 
jomed  hard  to  the  synagogue.  8  And  Crispus,  the  ruler  of 
the  synagogue,  believed  in  the  Lord  with  all  his  house; 
and  many  of  the  Corinthians  hearing  believed,  and  were 
baptized.  9  And  the  Lord  said  tmto  Paul  in  the  night  by  a 
vision,  Be  not  afraid,  but  speak  and  hold  not  thy  peace: 
10  for  I  am  with  thee,  and  no  man  shall  set  on  thee  to  harm 
thee:  for  I  have  much  people  in  this  city.  11  And  he  dwelt 
there  a  year  and  six  months,  teaching  the  word  of  God 
among  them.  12  But  when  Gallio  was  proconsul  of  Achaia, 
the  Jews  with  one  accord  rose  up  against  Paul  and  brought  him 
before  the  judgment-seat,  13  saying.  This  man  persuadeth 
men  to  worship  God  contrary  to  the  law.  14  But  when  Paul 
was  about  to  open  his  mouth,  Gallio  said  unto  the  Jews, 
K  indeed  it  were  a  matter  of  wrong  or  of  wicked  villany, 
O  ye  Jews,  reason  would  that  I  should  bear  with  you:  15  but 
if  they  are  questions  about  words  and  names  and  your  own 
law,  look  to  it  yourselves ;  I  am  not  minded  to  be  a  judge  of 
these  matters.  16  And  he  drove  them  from  the  judgment- 
seat.  17  And  they  all  laid  hold  on  Sosthenes,  the  ruler  of 
the  synagogue,  and  beat  him  before  the  judgment-seat. 
And  Gallio  cared  for  none  of  these  things. 

18  And  Paul,  having  tarried  after  this  yet  many  days,  took 
his  leave  of  the  brethren,  and  sailed  thence  for  Syria,  and 
with  him  Priscilla  and  Aquila:  having  shorn  his  head  in 
Cenchreae;  for  he  had  a  vow.  19  And  they  came  to  Ephesus, 
and  he  left  them  there:  but  he  himself  entered  into  the  syna- 
gogue, and  reasoned  with  the  Jews.  20  And  when  they 
asked  him  to  abide  a  longer  time,  he  consented  not;  21  but 
taking  his  leave  of  them,  and  saying,  I  will  retiwn  again 
unto  you  if  God  will,  he  set  sail  from  Ephesus. 


128  EXTENSION  OF  CHURCH       Acts  18  :  22 

22  And  when  he  had  landed  at  Caesarea,  he  went  up  and 
saluted  the  church,  and  went  down  to  Antioch. 

The  experience  through  which  Paul  passed  at  Corinth 
was  so  serious  and  unusual  that  it  is  regarded  as  consti- 
tuting a  distinct  crisis  in  his  life.  The  causes  of  his  dis- 
couragement were  such  as  are  common  to  Christians, 
particularly  to  w^orkers  on  the  foreign  field.  It  may  be 
helpful  to  enumerate  these,  and  also  the  divine  providences 
by  which  he  was  given  relief;  for  thus  some  may  find  en- 
couragement and  help  in  hours  of  darkness. 

First  of  all,  Paul  felt  his  loneliness;  he  looked  eagerly 
for  the  arrival  of  Silas  and  Timothy,  but  meanwhile  in 
the  great  heathen  city  there  was  no  friend  to  whom  he 
could  go  for  companionship  and  sympathy.  How  often 
has  a  missionary  of  the  cross  felt  weighed  down  in  the 
midst  of  heathenism  by  the  sense  of  isolation  and  separa- 
tion from  friends! 

Then,  too,  Paul  was  embarrassed  by  lack  of  funds;  he 
was  compelled  to  resort  to  his  trade  as  a  tentmaker  to 
secure  means  of  livelihood.  This  was  not  always  the  case. 
Paul  was  not  an  artisan;  he  was  usually  a  traveler, 
preacher,  scholar,  supported  by  family  and  friends.  He 
was  not  ashamed  to  work  with  his  hands;  still,  financial 
need  is  always  depressing,  and  particularly  when  one  sees 
that  his  Christian  work  is  suffering  for  lack  of  more  liberal 
support. 

Furthermore,  the  antagonism  of  the  Jews  was  especially 
bitter;  "they  opposed  themselves  and  blasphemed";  yet 
these  were  his  own  countrymen,  whom  he  dearly  loved, 
for  whom  he  would  have  given  his  life,  from  whom  he  might 
have  expected  sympathy  and  support.  Many  Christian 
workers  find  no  encouragement  in  the  home  circle;  many 
missionaries  find  their  greatest  obstacle  in  the  lives  of 
nominal  Christians  on  the  foreign  field. 

Possibly  the  chief  cause  of  depression  was  the  character 
of  the  city  in  which  he  was  attempting  to  work.  It  was 
the  capital  of  the  province  of  Achaia,  rich,  prosperous, 
intellectual,  but  its  moral  corruption  was  so  deep  and  uni- 
versal as  to  be  proverbial  throughout  the  Roman  worlds 


Acts  18  :  22      WITNESS  UNTO  CHURCH  129 

it  shocked  even  the  pagan  sense  of  decency.  Commercial- 
ism and  materiaHsm  were  absolutely  absorbing;  and  the 
intellectual  pride  was  almost  invincible.  Are  followers  of 
Christ  never  disheartened  by  prevailing  conditions?  Do 
missionaries  never  feel  depressed  by  the  dead  weight  of 
heathen  corruption  and  moral  degradation? 

The  means  of  relief  afforded  the  apostle  have  likewise 
many  parallels  in  the  experiences  of  modern  life.  First, 
he  formed  new  friendships;  henceforth  Aquila  and  Pris- 
cilla  held  a  large  place  in  his  life.  "Old  friends  are  the 
best,"  but  new  ones  must  be  found  or  the  circle  will  grow 
distressingly  small. 

The  daily  routine  of  tentmaking  was  in  itself  a  provi- 
dential relief  from  anxiety  and  distress  of  mind;  the  ob- 
vious tasks  of  daily  life,  which  seem  simple  and  necessary, 
help  to  cheer  and  strengthen  the  worker. 

The  preaching  on  the  Sabbath  days  was  a  source  of 
great  satisfaction  to  the  apostle;  however  lonely  one  may 
be,  there  is  always  a  deep  joy  in  testifying  for  Christ. 

The  arrival  of  Silas  and  Timothy  with  gifts  from  Mace- 
donia tells  the  story  of  the  encouragement  which  comes 
from  reunion  with  precious  friends.  The  supreme  cause 
of  relief,  however,  was  found  in  a  new  vision  of  Christ. 
By  it  Paul  was  assured  of  the  presence,  the  power,  and  the 
saving  purpose  of  his  Lord.  Thus  strengthened,  Paul 
achieved  the  task  of  founding  at  Corinth  a  strong  Chris- 
tian Church.  From  Corinth,  also  he  wrote  letters  of  great 
comfort  to  the  Thessalonian  Church.  The  place  of  dis- 
couragement often  becomes  the  scene  of  glorious  victory. 

Shortly  after  the  vision  was  granted  to  Paul,  he  was 
given  an  example  of  the  protection  then  promised  him  by 
the  Lord.  This  incident  has  been  interpreted  in  two  quite 
opposite  ways.  The  Jews  united  to  drag  Paul  before  Gallio, 
the  newly  appointed  governor  of  Achaia,  hoping  to  have 
the  apostle  expelled  from  the  city;  but  Gallio  refused  to 
entertain  their  charge,  which  specified  no  crime  or  mis- 
demeanor, but  involved  merely  a  question  of  Jewish  Law, 
and  he  drove  the  Jews  from  his  judgment  seat.  The  Greeks 
gladly  seized  the  opportunity  to  administer  a  beating  to 
Sosthenes,  the  leader  of  the  Jewish  mob.    Gentiles  have 


130  EXTENSION  OF  CHURCH   Acts  18  :  23-27 

always  enjoyed  this  form  of  amusement.  "And  Gallic 
cared  for  none  of  these  things,"  therefore  Gallio  has  been 
taken  as  a  type  of  religious  indifference.  This  however  is 
not  the  point.  Gallio  was  not  irreligious,  according  to  his 
own  knowledge  and  light.  "Sweet  Gallio"  as  he  was 
called,  the  brother  of  Seneca,  the  famous  philosopher,  was 
a  man  of  most  genial  and  attractive  character;  and  here 
he  stands  forth  as  one  who  vindicated  the  majesty  of  the 
law  and  of  justice;  he  insisted  that  no  man  should  be  tried 
as  a  criminal  because  of  his  religious  beliefs.  Gallio  is 
really  a  noble  example  of  religious  tolerance. 

By  a  few  swift  strokes  Luke  now  traces  the  course  of 
Paul  as  he  completed  his  work  in  Corinth,  and  journeyed 
by  way  of  Ephesus  to  Caesarea  and  Jerusalem  and  Antioch. 
Two  or  three  touches  are  significant  as  links  to  the  narra- 
tives which  follow.  The  vow  taken  by  Paul  and  his  eager- 
ness to  celebrate  "the  feast"  in  Jerusalem  indicate  how 
truly  he  could  claim  ever  to  have  observed  the  traditions  of 
the  Jews.  The  removal  of  Priscilla^  and  Aquila  to  Ephesus 
and  the  favorable  impression  produced  by  Paul  himself  in 
his  brief  visit,  prepare  the  way  for  the  long  stay  which 
Paul  made  in  that  important  city  when  on  his  "third 
missionary  journey." 

4.    Paul's  Third  Missionary  Journey.     Chs.  18  :  23  to  21  :  16 

a.  A  polios  a7id  the  Disciples  of  John  the  Baptist.    Chs.  18  : 
23  to  19  :  7 

23  And  having  spent  some  time  there,  he  departed,  and 
went  through  the  region  of  Galatia,  and  Phrygia,  in  order, 
establishing  all  the  disciples. 

24  Now  a  certain  Jew  named  Apollos,  an  Alexandrian  by 
race,  an  eloquent  man,  came  to  Ephesus;  and  he  was  mighty 
in  the  scriptures.  25  This  man  had  been  instructed  in  the 
way  of  the  Lord;  and  being  fervent  in  spirit,  he  spake  and 
taught  accurately  the  things  concerning  Jesus,  knowing  only 
the  baptism  of  John:  26  and  he  began  to  speak  boldly  in  the 
synagogue.  But  when  Priscilla  and  Aquila  heard  him,  they 
took  him  unto  them,  and  expounded  unto  him  the  way  of 
God  more  accurately.  27  And  when  he  was  minded  to  pass 
over  into  Achaia,  the  brethren  encouraged  him,  and  wrote  to^ 


Acts  18  :  28tol9:  7  WITNESS  UNTO  CHURCH  131 

the  disciples  to  receive  him:  and  when  he  was  come,  he 
helped  them  much  that  had  beUeved  through  grace;  28  for 
he  powerfully  confuted  the  Jews,  and  that  pubUcly,  showing 
by  the  scriptures  that  Jesus  was  the  Christ. 

1  And  it  came  to  pass,  that,  while  Apollos  was  at  Corinth, 
Paul  having  passed  through  the  upper  country  came  to 
Ephesus,  and  found  certain  disciples:  2  and  he  said  unto 
them.  Did  ye  receive  the  Holy  Spirit  when  ye  believed? 
And  they  said  unto  him.  Nay,  we  did  not  so  much  as  hear 
whether  the  Holy  Spirit  was  given.  3  And  he  said,  Into 
what  then  were  ye  baptized?  And  they  said,  Into  John's 
baptism.  4  And  Paul  said,  John  baptized  with  the  baptism  of 
repentance,  saying  unto  the  people  that  they  should  believe 
on  him  that  should  come  after  him,  that  is,  on  Jesus.  5  And 
when  they  heard  this,  they  were  baptized  into  the  name  of 
the  Lord  Jesus.  6  And  when  Paul  had  laid  his  hands  upon 
them,  the  Holy  Spirit  came  on  them;  and  they  spake  with 
tongues,  and  prophesied.  7  And  they  were  in  all  about 
twelve  men. 

The  main  feature  of  what  is  known  as  Paul's  third  mis- 
sionary journey  was  his  stay  of  nearly  three  years  in  the 
city  of  Ephesus.  The  record  of  this  long  residence  is  intro- 
duced by  the  mention  of  two  incidents  which  occurred,  one 
before  and  the  other  just  after  his  arrival;  both  prepare 
the  reader  for  the  account  of  the  fruitful  service  of  the 
three  years  by  emphasizing  anew  the  full  gospel  which 
Paul  proclaimed  and  the  presence  of  the  Holy  Spirit  by 
whose  power  the  work  was  done. 

The  first  incident  introduces  Apollos,  one  of  the  great 
characters  of  the  early  Church.  He  was  born  in  Alexan- 
dria, the  center  of  the  broadest  culture  of  the  day;  he  was 
a  man  of  great  eloquence  and  fervor,  a  Jew  who  was  care- 
fully instructed  in  the  Old  Testament  Scriptures,  a  be- 
liever in  Jesus  who  knew  of  his  life  and  teachings;  but  he 
was  a  disciple  of  John  the  Baptist  and  was  ignorant  of 
the  death,  resurrection,  and  ascension  of  Christ,  and  of 
the  Pentecostal  gift  of  the  Holy  Spirit.  He  must  have  been 
a  humble-minded  and  noble  soul,  for  after  bold  and  im- 
pressive public  teaching  he  allowed  two  poor  tentmakers 
to  show  him  his  ignorance  and  to  tell  him  the  full  truth 
concerning  Christ;    these  two  disciples  were  Priscilla  and 


132  EXTENSION  OF  CHURCH  Acts  18  :  28  to  19  :  7 

Aqulla,  and  the  woman  is  mentioned  first,  as  the  one  who 
probably  had  the  leading  part  in  showing  the  great  preacher 
his  ignorance  of  the  truth.  It  would  not  have  been  easy 
for  ApoUos  to  continue  his  work  in  Ephesus;  but  provided 
with  letters  of  commendation  from  the  Ephesian  Chris- 
tians, he  crossed  to  Corinth  and  became  a  mighty  power 
in  proclaiming  the  grace  of  God  in  Christ  Jesus. 

The  book  of  The  Acts  contains  few  more  striking  lessons 
for  the  preachers  of  to-day.  Many  good,  gifted,  eloquent, 
earnest  men  know  or  declare  only  ''the  baptism  of  John"; 
they  call  men  to  repent  of  sins,  they  insist  on  social  justice 
and  public  integrity,  and  they  emphasize  the  teachings 
and  the  example  of  Jesus,  but  they  are  silent  as  to  the 
absolute  necessity  of  a  new  birth  by  the  power  of  the 
Holy  Spirit.  Ethics  and  social  reform  are  absolutely 
essential  parts  of  the  gospel  message,  but  they  must  not 
supplant  and  can  only  follow  the  proclamation  of  a  living 
and  divine  Christ,  through  faith  in  whom  alone  men 
receive  in  all  fullness  the  gift  of  his  Spirit. 

This  story  of  ApoUos  prepares  us  for  the  strange  experi- 
ence which  awaited  Paul  on  his  arrival  in  Ephesus.  Apollos 
had  gone,  but  the  apostle  at  once  encountered  twelve 
other  disciples  of  John  the  Baptist.  They  were  introduced 
to  Paul  as  "disciples,"  but  the  apostle  was  bewildered 
because  they  had  none  of  the  gifts  of  the  Spirit;  he  asked 
them  whether  they  had  received  the  Holy  Spirit  when  they 
believed;  for  of  course  every  Christian  believer  has  the 
unfailing  presence  and  power  of  the  Holy  Spirit.  They 
replied  that  they  knew  nothing  of  such  a  gift  of  the  Spirit 
as  Paul  implied.  He  then  asked  who  they  were;  who 
could  they  be?  They  declared  that  they  were  followers  of 
John  the  Baptist.  Then  Paul  understood  their  defect;  he 
told  them  about  Jesus,  of  his  death  and  resurrection  and 
present  power;  and  when  they  had  heard  about  Jesus  they 
believed  in  Jesus,  they  were  baptized  in  his  name  and 
were  filled  with  his  Spirit,  and  they  were  granted  the 
gifts  of  "tongues"  and  of  prophecy. 

There  are  men  like  Apollos  in  Christian  pulpits  but 
there  are  many  more  like  these  twelve  "disciples"  in  the 
pews  of  Christian  churches.    They  are  sincere  men,  they 


Acts  19  :8-21   WITNESS  UNTO  CHURCH  133 

hate  their  sins,  they  believe  in  the  teachings  of  Jesus,  they 
admire  the  Sermon  on  the  Mount,  they  yearn  for  the  highest 
and  best  things,  but  they  lack  spiritual  power.  Why? 
Because  they  are  "disciples  of  John,"  they  have  not  fixed 
their  hearts  and  their  hopes  upon  a  divine,  risen,  glorified 
Christ,  they  do  not  know  "the  grace  of  God."  When, 
however,  they  learn  the  full  gospel  and  yield  themselves 
to  Christ,  they  are  not  merely  baptized  with  water,  but 
also  by  the  Holy  Spirit. 

b.  The  Work  of  Paul  in  Ephesus.     Ch.  19  :  8-41 

8  And  he  entered  into  the  synagogue,  and  spake  boldly 
for  the  space  of  three  months,  reasoning  and  persuading 
as  to  the  things  concerning  the  kingdom  of  God.  9  But 
when  some  were  hardened  and  disobedient,  speaking  evil  of 
the  Way  before  the  multitude,  he  departed  from  them,  and 
separated  the  disciples,  reasoning  daily  in  the  school  of 
Tyrannus.  10  And  this  continued  for  the  space  of  two 
years ;  so  that  all  they  that  dwelt  in  Asia  heard  the  word  of 
the  Lord,  both  Jews  and  Greeks.  11  And  God  wrought 
special  miracles  by  the  hands  of  Paul;  12  insomuch  that  unto 
the  sick  were  carried  away  from  his  body  handkerchiefs  or 
aprons,  and  the  diseases  departed  from  them,  and  the  evil 
spirits  went  out.  13  But  certain  also  of  the  strolling  Jews, 
exorcists,  took  upon  them  to  name  over  them  that  had  the  evil 
spirits  the  name  of  the  Lord  Jesus,  saymg,  I  adjure  you  by 
Jesus  whom  Paul  preacheth.  14  And  there  were  seven  sons 
of  one  Sceva,  a  Jew,  a  chief  priest,  who  did  this.  15  And 
the  evil  spirit  answered  and  said  tmto  them,  Jesus  I  know, 
and  Paul  I  know ;  but  who  are  ye?  16  And  the  man  in  whom 
the  evil  spirit  was  leaped  on  them,  and  mastered  both  of  them, 
and  prevailed  against  them,  so  that  they  fled  out  of  that 
house  naked  and  wounded.  17  And  this  became  known  to 
all,  both  Jews  and  Greeks,  that  dwelt  at  Ephesus ;  and  fear 
fell  upon  them  all,  and  the  name  of  the  Lord  Jesus  was 
magnified.  18  Many  also  of  them  that  had  believed  came, 
coiSessing,  and  declaring  their  deeds.  19  And  not  a  few  of 
them  that  practised  magical  arts  brought  their  books  together 
and  burned  them  in  the  sight  of  all;  and  they  counted  the 
price  of  them,  and  found  it  fifty  thousand  pieces  of  silver. 
20  So  mightily  grew  the  word  of  the  Lord  and  prevailed. 

21  Now  after  these  things  were  ended,  Paul  purposed  in 
the  spirit,  when  he  had  passed  through  Macedonia  and 


134  EXTENSION  OF  CHURCH    Acts  19  :  22-39 

Achaia,  to  go  to  Jerusalem,  saying,  After  I  have  been  there, 
I  must  also  see  Rome.  22  And  having  sent  into  Macedonia 
two  of  them  that  ministered  unto  him,  Timothy  and  Erastus, 
he  himself  stayed  in  Asia  for  a  while. 

23  And  about  that  time  there  arose  no  small  stir  con- 
cerning the  Way.  24  For  a  certain  man  named  Demetrius,  a 
silversmith,  who  made  silver  shrines  of  Diana,  brought  no 
little  business  unto  the  craftsmen;  25  whom  he  gathered 
together,  with  the  workmen  of  like  occupation,  and  said. 
Sirs,  ye  know  that  by  this  business  we  have  our  wealth. 
26  And  ye  see  and  hear,  that  not  alone  at  Ephesus,  but  almost 
throughout  all  Asia,  this  Paul  hath  persuaded  and  turned 
away  much  people,  saying  that  they  are  no  gods,  that  are 
made  with  hands:  27  and  not  only  is  there  danger  that  this 
our  trade  come  into  disrepute;  but  also  that  the  temple 
of  the  great  goddess  Diana  be  made  of  no  account,  and  that 
she  should  even  be  deposed  from  her  magnificence  whom 
all  Asia  and  the  world  worhippeth.  28  And  when  they  heard 
this  they  were  filled  with  wrath,  and  cried  out,  saying,  Great  is 
Diana  of  the  Ephesians.  29  And  the  city  was  filled  with  the 
confusion:  and  they  rushed  with  one  accord  into  the  theatre, 
having  seized  Gains  and  Aristarchus,  men  of  Macedonia, 
Paul's  companions  in  travel.  30  And  when  Paul  was  minded 
to  enter  in  unto  the  people,  the  disciples  suffered  him  not. 
31  And  certain  also  of  the  Asiarchs,  being  his  friends,  sent 
unto  him  and  besought  him  not  to  adventure  himself  into 
the  theatre.  32  Some  therefore  cried  one  thing,  and  some 
another:  for  the  assembly  was  in  confusion;  and  the  more 
part  knew  not  wherefore  they  were  come  together.  33  And 
they  brought  Alexander  out  of  the  multitude,  the  Jews  putting 
him  forward.  And  Alexander  beckoned  with  the  hand,  and 
would  have  made  a  defence  unto  the  people.  34  But  when 
they  perceived  that  he  was  a  Jew,  all  with  one  voice  about  the 
space  of  two  hours  cried  out,  Great  is  Diana  of  the  Ephesians. 

35  And  when  the  townclerk  had  quieted  the  multitude,  he 
saith.  Ye  men  of  Ephesus,  what  man  is  there  who  knoweth 
not  that  the  city  of  the  Ephesians  is  temple-keeper  of  the 
great  Diana,  and  of  the  image  which  fell  down  from  Jupiter? 

36  Seeing  then  that  these  things  cannot  be  gainsaid,  ye  ought 
to  be  quiet,  and  to  do  nothing  rash.  37  For  ye  have  brought 
hither  these  men,  who  are  neither  robbers  of  temples  nor 
blasphemers  of  our  goddess.  38  If  therefore  Demetrius, 
and  the  craftsmen  that  are  with  him,  have  a  matter  against 
any  man,  the  courts  are  open,  and  there  are  proconsuls :  let 
them  accuse  one  another.     39  But  if  ye  seek  anything  about 


Acts  19  :  40,  41   WITNESS  UNTO  CHURCH  135 

other  matters,  it  shall  be  settled  in  the  regular  assembly. 

40  For  indeed  we  are  in  danger  to  be  accused  concerning 
this  day's  riot,  there  being  no  cause  for  it:  and  as  touching 
it  we  shall  not  be  able  to  give  account  of  this  concourse. 

41  And  when  he  had  thus  spoken,  he  dismissed  the  assembly. 

The  gift  of  the  Holy  Spirit  to  the  twelve  disciples  of 
John,  when  they  became  believers  in  Jesus,  has  sometimes 
been  called  the  "  Ephesian  Pentecost."  Possibly  that  term 
might  be  applied  to  the  further  account  of  the  experience 
of  Paul  in  the  great  heathen  city;  for  like  the  story  of 
Pentecost  it  is  a  narrative  not  only  of  the  gift  of  tongues, 
but  of  bold  testimony,  of  multitudes  converted,  of  lives 
transformed  by  the  power  of  the  Holy  Spirit.  The  his- 
torian gives  few  details,  and  summarizes  the  events  of 
three  years  in  a  few  brief  paragraphs. 

As  was  frequently  the  case  the  apostle  preached  first  to 
the  Jews  and  then  turned  to  the  Gentiles,  using  as  his 
auditorium  the  schoolroom  of  Tyrannus.  As  a  result  of 
his  testimony  the  whole  province  of  Asia  was  evangelized. 
Additional  impressiveness  was  given  to  the  preaching  of 
Paul  by  the  extraordinary  miracles  which  he  worked  in 
the  name  of  Jesus.  When  certain  traveling  exorcists  at- 
tempted to  use  this  sacred  name  to  expel  a  demon,  the  man 
possessed  leaped  on  them  and  drove  them  from  the  house 
"naked  and  wounded."  When  this  was  known  in  the  city 
the  results  were  startling:  great  "fear  fell  upon  them  all, 
and  the  name  of  the  Lord  Jesus  was  magnified";  further, 
many  believers  confessed  their  secret  sins ;  most  significant 
of  all,  those  who  practiced  magic  arts  acknowledged  their 
fraud,  and  made  a  bonfire  of  parchments  on  which  their 
incantations  and  formulas  were  written  and  so  sacrificed 
what  would  have  amounted  in  value  to  more  than  eight 
thousand  dollars. 

It  is  not  strange  that  such  success  at  Ephesus  filled  Paul 
with  an  eager  desire  for  even  wider  fields  of  labor  and  that 
he  lifted  his  eyes  toward  Rome ;  it  was  necessary,  however, 
for  him  first  to  revisit  the  churches  established  on  his 
former  missionary  journey,  and  to  take  from  them  a  con- 
tribution to  the  poor  saints  at  Jerusalem;  but  henceforth 
the  story  of  The  Acts  is  chiefly  concerned  with  the  steps 


136  EXTENSION  OF  CHURCH    Acts  19  :40,41 

by  which  Paul  was  brought  providentially  to  the  imperial 
city,  the  capital  of  the  world. 

One  incident,  however,  is  related  at  the  close  of  the  ex- 
periences in  Ephesus;  it  is  dramatic,  even  ludicrous  in 
some  respects;  but  it  forms  a  climax  to  the  story  of  Paul's 
success,  for  it  shows  how  the  forces  of  the  enemy  were  ter- 
rified, bafifled,  defeated.  The  very  institution  of  idolatry 
is  seen  to  have  been  tottering  and  that,  too,  in  its  chief 
seat  and  center. 

Demetrius,  a  silversmith,  a  man  of  evident  influence  in 
the  city,  summons  his  fellow  craftsmen  and  reminds  them 
that  so  many  people  are  turning  from  idol  worship  that  the 
sale  of  images  and  of  models  of  the  great  temple  of  Diana 
has  almost  ceased.  Like  many  other  men  in  similar  cir- 
cumstances he  tries  to  veil  his  covetousness  beneath  a 
show  of  great  religious  zeal  and  of  love  for  their  goddess. 
A  mob  is  quickly  aroused;  the  whole  city  is  stirred;  two 
companions  of  Paul  are  seized;  the  crowds  surge  to  the 
public  theater;  Paul  is  prevented  by  his  friends  from  ven- 
turing thither,  where  he  certainly  would  have  been  killed. 
When  a  Jew,  Alexander  by  name,  is  put  forward  to  deliver 
an  address,  possibly  to  explain  that  the  Jews  were  not  at 
fault,  the  mob  shows  its  real  temper,  its  unwillingness  to 
listen  to  any  defense,  and  for  two  hours  the  people  rend 
the  air  with  the  mad  cry:  "Great  is  Diana  of  the  Ephe- 
sians."  At  this  crisis  the  town  clerk  comes  forward  with 
a  speech  of  amusing  shrewdness  and  force.  He  tells  the 
crowd  that  they  are  shouting  to  prove  a  fact  which  no  one 
has  denied ;  further  he  insists  that  Paul  and  his  companions 
have  been  guilty  of  no  crime,  and  that  if  Demetrius  and 
his  friends  have  any  grievance  the  law  courts  are  open  and 
there,  not  at  the  hands  of  a  mob,  justice  will  be  adminis- 
tered; lastly  he  reminds  the  people  that  such  disorders 
endanger  the  liberties  allowed  to  the  city  by  Rome, 
and  that  some  one  will  be  called  to  account  before 
the  imperial  government  for  such  a  riotous  assembly. 
These  wise  words  prevail,  and  the  speaker  dismisses  the 
assembly.  Such  an  incident  demonstrates  the  defeat  of 
heathenism  and  the  increasing  triumph  of  the  cause  of 
Christ. 


Acts  20  :  1-16   WITNESS  UNTO  CHURCH  137 

c.  PauVs  Visit  to  Greece  and  His  Return  to  Miletus. 
Ch.  20  : 1-16 

1  And  after  the  uproar  ceased,  Paul  having  sent  for  the 
disciples  and  exhorted  them,  took  leave  of  them,  and  departed 
to  go  into  Macedonia.  2  And  when  he  had  gone  through 
those  parts,  and  had  given  them  much  exhortation,  he  came 
into  Greece.  3  And  when  he  had  spent  three  months  there, 
and  a  plot  was  laid  against  him  by  the  Jews  as  he  was  about 
to  set  sail  for  Syria,  he  determined  to  return  through  Mace- 
donia. 4  And  there  accompanied  him  as  far  as  Asia,  Sopater 
of  Beroea,  the  son  of  Pyrrhus;  and  of  the  Thessalonians, 
Aristarchus  and  Secundus ;  and  Gains  of  Derbe,  and  Timothy; 
and  of  Asia,  Tychicus  and  Trophimus.  5  But  these  had  gone 
before,  and  were  waiting  for  us  at  Troas.  6  And  we  sailed 
away  from  Philippi  after  the  days  of  unleavened  bread, 
and  came  unto  them  to  Troas  in  five  days ;  where  we  tarried 
seven  days. 

7  And  upon  the  first  day  of  the  week,  when  we  were 
gathered  together  to  break  bread,  Paul  discoursed  with 
them,  intending  to  depart  on  the  morrow;  and  prolonged 
his  speech  until  midnight.  8  And  there  were  many  lights  in 
the  upper  chamber  where  we  were  gathered  together.  9  And 
there  sat  in  the  window  a  certain  young  man  named  Eutychus, 
borne  down  with  deep  sleep;  and  as  Paul  discoursed  yet 
longer,  being  borne  down  by  his  sleep  he  fell  down  from  the 
third  story,  and  was  taken  up  dead.  10  And  Paul  went  down, 
and  fell  on  him,  and  embracing  him  said.  Make  ye  no  ado; 
for  his  life  is  in  him.  11  And  when  he  was  gone  up,  and 
had  broken  the  bread,  and  eaten,  and  had  talked  with  them 
a  long  while,  even  till  break  of  day,  so  he  departed.  12  And 
they  brought  the  lad  alive,  and  were  not  a  little  comforted. 

13  But  we,  going  before  to  the  ship,  set  sail  for  Assos, 
there  intending  to  take  in  Paul:  for  so  had  he  appointed, 
intending  himself  to  go  by  land.  14  And  when  he  met  us 
at  Assos,  we  took  him  in,  and  came  to  Mitylene.  15  And 
sailing  from  thence,  we  came  the  following  day  over  against 
Chios ;  and  the  next  day  we  touched  at  Samos ;  and  the  day 
after  we  came  to  Miletus.  16  For  Paul  had  determined  to 
sail  past  Ephesus,  that  he  might  not  have  to  spend  time  in 
Asia;  for  he  was  hastening,  if  it  were  possible  for  him,  to 
be  at  Jerusalem  the  day  of  Pentecost. 

With  surprising  brevity  Luke  sketches  the  journey  of 
Paul  to  Macedonia  and  Achaia,     The  Second  Epistle  to 


138  EXTENSION  OF  CHURCH    Acts  20  :  17-19 

the  Corinthians  throws  a  clear  light  upon  the  purpose  of 
the  apostle  and  upon  the  trials  through  which  he  was 
passing.  This  letter  was  written  in  Macedonia  on  his  way 
to  Greece.  While  in  Ephesus  he  had  addressed  a  letter  to 
the  Galatians  and  at  least  one  to  the  Christians  of  Corinth. 
On  reaching  the  latter  city  he  wrote  his  famous  letter  to 
the  believers  in  Rome.  Toward  that  city  his  thought  and 
heart  were  turning  constantly,  and  Luke  seems  almost 
impatient  to  bring  his  readers  to  Jerusalem  and  to  the 
events  which  enabled  the  apostle  finally  to  realize  his 
hopes.  One  touch  here  given  is  significant;  Luke  men- 
tions a  plot  of  the  Jews  which  prevented  Paul  from  making 
the  rapid  sea  voyage  to  Syria  and  compelled  him  tediously 
to  retrace  his  steps  through  Macedonia.  This  Jewish 
malice,  continually  appearing,  awaits  the  apostle  in  Jeru- 
salem; there  it  will  appear  in  its  most  malignant  form, 
but  it  will  be  an  instrument  in  the  hands  of  Providence  to 
bring  the  apostle  as  a  witness  for  Christ  to  Csesar's  palace. 
As  Paul  started  northward  through  Macedonia,  it  is 
evident  that,  in  addition  to  the  traveling  companions 
already  named,  Luke  joined  the  company;  for  now  the 
compressed  narrative  becomes  a  story  of  minute  incident; 
it  is  written  in  the  first  person  and  is  evidently  the  work  of 
an  eyewitness.  Between  Philippi  and  Miletus  the  one 
important  event  is  in  connection  with  the  stay  of  Paul 
at  Troas.  There  he  tarried  a  week,  and  there  he  per- 
formed his  most  notable  miracle.  He  met  with  the  dis- 
ciples to  celebrate  the  Lord's  Supper,  and  to  speak  to 
them  words  of  cheer.  Eutychus  fell  from  the  window  and 
"was  killed,  but  Paul  restored  him  to  life.  The  presence  of 
such  divine  power  was  comforting  to  the  believers,  and 
undoubtedly  encouraging  to  Paul  as  he  moved  rapidly 
forward  to  meet  the  supreme  trials  of  his  life. 

d.  Paul's  Address  to  the  Ephesian  Elders.     Ch.  20  :  17-38 

17  And  from  Miletus  he  sent  to  Ephesus,  and  called  to 
him  the  elders  of  the  church.  18  And  when  they  were  come 
to  him,  he  said  unto  them. 

Ye  yourselves  know,  from  the  first  day  that  I  set  foot  in 
Asia,  after  what  manner  I  was  with  you  all  the  time,  19  serving 


Acts  20  :  20-38  WITNESS  UNTO  CHURCH  139 

the  Lord  with  all  lowliness  of  mind,  and  with  tears,  and  with 
trials  which  befell  me  by  the  plots  of  the  Jews;  20  how  I 
shrank  not  from  declaring  unto  you  anything  that  was  profit- 
able, and  teaching  you  publicly,  and  from  house  to  house, 
21  testifying  both  to  Jews  and  to  Greeks  repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ.  22  And  now, 
behold,  I  go  bound  in  the  spirit  unto  Jerusalem,  not  knowing 
the  things  that  shall  befall  me  there:  23  save  that  the  Holy 
Spirit  testifieth  unto  me  in  every  city,  saying  that  bonds  and 
afflictions  abide  me.  24  But  I  hold  not  my  life  of  any  account 
as  dear  unto  myself,  so  that  I  may  accomplish  my  course, 
and  the  ministry  which  I  received  from  the  Lord  Jesus,  to 
testify  the  gospel  of  the  grace  of  God.  25  And  now,  behold, 
I  know  that  ye  all,  among  whom  I  went  about  preaching  the 
kingdom,  shall  see  my  face  no  more.  26  Wherefore  I 
testify  unto  you  this  day,  that  I  am  pure  from  the  blood  of  all 
men.  27  For  I  shrank  not  from  declaring  unto  you  the  whole 
counsel  of  God.  28  Take  heed  unto  yoiirselves,  and  to  all 
the  flock,  in  which  the  Holy  Spirit  hath  made  you  bishops,  to 
feed  the  church  of  the  Lord  which  he  pmrchased  with  his  own 
blood.  29  I  know  that  after  my  departing  grievous  wolves 
shall  enter  in  among  you,  not  sparing  the  flock;  30  and  from 
among  your  own  selves  shall  men  arise,  speaking  perverse 
things,  to  draw  away  the  disciples  after  them.  31  Where- 
fore watch  ye,  remembering  that  by  the  space  of  three  years 
I  ceased  not  to  admonish  every  one  night  and  day  with  tears. 
32  And  now  I  commend  you  to  God,  and  to  the  word  of  his 
grace,  which  is  able  to  build  you  up,  and  to  give  you  the 
inheritance  among  all  them  that  are  sanctified.  33  I  coveted 
no  man's  silver,  or  gold,  or  apparel.  34  Ye  yourselves 
know  that  these  hands  ministered  unto  my  necessities,  and 
to  them  that  were  with  me.  35  In  all  things  I  gave  you  an 
example,  that  so  laboring  ye  ought  to  help  the  weak,  and  to 
remember  the  words  of  the  Lord  Jesus,  that  he  himself 
said.  It  is  more  blessed  to  give  than  to  receive. 

36  And  when  he  had  thus  spoken,  he  kneeled  down  and 
prayed  with  them  all.  37  And  they  all  wept  sore,  and  fell  on 
Paul's  neck  and  kissed  him,  38  sorrowing  most  of  all  for  the 
word  which  he  had  spoken,  that  they  should  behold  his  face 
no  more.    And  they  brought  him  on  his  way  unto  the  ship. 

The  farewell  address  of  Paul  to  the  Epheslan  elders, 
more  than  any  other  passage  of  The  Acts,  reveals  the  heart 
of  the  great  apostle,  his  tenderness,  his  sympathy,  his  af- 
fection, and  his  tears.    No  other  paragraph  contains  more 


140  EXTENSION  OF  CHURCH    Acts  20  :  20-38 

direct  and  practical  advice  for  Christian  ministers  and 
missionaries;  furthermore,  its  guidance  and  inspiration 
are  such  as  to  aid  every  follower  of  Christ  in  the  conduct 
of  life  and  in  the  fulfillment  of  duty. 

In  his  journey  toward  Jerusalem,  Paul  could  not  spare 
the  time  to  visit  Ephesus;  he  therefore  summoned  the 
"elders"  or  "presbyters"  of  the  church  to  meet  him  at 
Miletus,  thirty-six  miles  distant  from  the  great  heathen 
city  in  which  for  three  years  he  had  worked  with  such  not- 
able success.  His  purpose  was  not  merely  to  enjoy  the 
privilege  of  meeting  friends  who  had  become  dear  to  him 
as  fellow  workers,  but  chiefly  to  encourage  them  to  be 
faithful  in  their  care  of  the  Church  which  he  was  leaving 
to  their  guidance  and  direction.  So  he  reviewed  the  events 
of  the  three  past  precious  years  he  had  spent  among  them, 
and  then  told  them  of  his  present  experiences  and  of  his 
fear  that  they  should  see  his  face  "no  more." 

Looking  backward,  ch.  20  :  19-21,  he  reminds  them  of 
his  "lowliness  of  mind,"  his  patience  under  trials,  and  his 
faithfulness  shown  in  teaching  the  whole  gospel  to  all 
classes  and  in  all  places,  public  and  private.  The  essence 
of  that  gospel  message  consisted  in  "repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ."    Ch.  20: 21. 

As  for  the  present,  Paul  declares  that  he  is  convinced 
that  it  is  his  duty  to  press  on  to  Jerusalem,  although  he  is 
aware  of  the  bonds  and  afflictions  which  await  him  there; 
and  in  this  connection  he  expresses  a  courage  which  is 
sublime.  "  I  hold  not  my  life  of  any  account  as  dear  unto 
myself,  so  that  I  may  accomplish  my  course,  and  the  min- 
istry which  I  received  from  the  Lord  Jesus,  to  testify  the 
gospel  of  the  grace  of  God." 

Looking  to  the  future,  Paul  is  certain  that  his  work  in 
the  Ephesian  church  is  ended,  and  he  exhorts  the  "elders" 
to  be  as  faithful  in  their  care  of  the  flock  as  he  has  been. 
It  is  a  sacred  trust,  for  the  Church  has  been  purchased  with 
the  precious  blood  of  Christ.  Vigilance  will  be  necessary, 
for  false  teachers  are  certain  to  attack  the  Church,  like 
"grievous  wolves."  The  elders  must  trust  in  God  and 
depend  upon  his  gracious  word  which  can  build  them  up 
and  give  them  an  inheritance  among  the  saints.    Lastly, 


Acts  21  :1-11   WITNESS  UNTO  CHURCH  141 

Paul  appeals  to  the  supreme  motive  of  unselfish  love,  and 
gives  the  example  of  his  own  life  in  Ephesus,  where  he 
labored  with  his  own  hands  to  support  himself  and  to 
make  it  possible  for  him  to  continue  his  proclamation  of 
the  gospel ;  but  he  further  urges  such  sacrificial  service  by 
quoting  words  of  our  Lord  Jesus  which  are  nowhere  else 
recorded:  "It  is  more  blessed  to  give  than  to  receive." 
Those  followers  of  Christ  who  can  reveal  the  virtues  which 
Paul  exhibited  and  encouraged  will  surely  share  some  of 
the  success  which  was  granted  the  apostle  at  Ephesus, 
and  will  receive  something  of  the  affection  which  his  fel- 
low workers  showed  as  they  "fell  on  Paul's  neck  and 
kissed  him,"  and  "brought  him  on  his  way  unto  the  ship." 

e.  Paul  at  Tyre  and  CcBsarea.     Ch.  21  : 1-16 

1  And  when  it  came  to  pass  that  we  were  parted  from  them 
and  had  set  sail,  we  came  with  a  straight  course  unto  Cos, 
and  the  next  day  unto  Rhodes,  and  from  thence  unto  Patara: 
2  and  having  found  a  ship  crossing  over  unto  Phoenicia,  we 
went  aboard,  and  set  saU.  3  And  when  we  had  come  in 
sight  of  Cyprus,  leaving  it  on  the  left  hand,  we  sailed  unto 
Syria,  and  landed  at  Tyre ;  for  there  the  ship  was  to  unlade 
her  burden,  4  And  having  found  the  disciples,  we  tarried 
there  seven  days:  and  these  said  to  Paul  through  the  Spirit, 
that  he  should  not  set  foot  in  Jerusalem.  5  And  when  it 
came  to  pass  that  we  had  accomplished  the  days,  we  departed 
and  went  on  our  journey;  and  they  all,  with  wives  and 
children,  brought  us  on  our  way  till  we  were  out  of  the  city: 
and  kneeling  down  on  the  beach,  we  prayed,  and  bade 
each  other  farewell;  6  and  we  went  on  board  the  ship,  but 
they  returned  home  again. 

7  And  when  we  had  finished  the  voyage  from  Tyre,  we 
arrived  at  Ptolemais;  and  we  saluted  the  brethren,  and 
abode  with  them  one  day.  8  And  on  the  morrow  we  de- 
parted, and  came  unto  Caesarea:  and  entering  into  the  house 
of  Philip  the  evangelist,  who  was  one  of  the  seven,  we  abode 
with  him.  9  Now  this  man  had  four  virgin  daughters, 
who  prophesied.  10  And  as  we  tarried  there  some  days, 
there  came  down  from  Judaea  a  certain  prophet,  named 
Agabus.  11  And  coming  to  us,  and  taking  Paul's  girdle, 
he  bound  his  own  feet  and  hands,  and  said.  Thus  saith 
the  Holy  Spirit,  So  shall  the  Jews  at  Jerusalem  bind  the  man 
that  owneth  this  girdle,  and  shall  deliver  him  into  the  hands 


142  EXTENSION  OF  CHURCH    Acts  21  :  12-16 

of  the  Gentiles.  12  And  when  we  heard  these  things,  both 
we  and  they  of  that  place  besought  him  not  to  go  up  to  Jeru- 
salem. 13  Then  Paul  answered,  What  do  ye,  weeping  and 
breaking  my  heart?  for  I  am  ready  not  to  be  bound  only,  but 
also  to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus. 
14  And  when  he  would  not  be  persuaded,  we  ceased,  saying, 
The  will  of  the  Lord  be  done. 

15  And  after  these  days  we  took  up  our  baggage  and  went 
up  to  Jerusalem.  16  And  there  went  with  us  also  certain 
of  the  disciples  from  Caesarea,  bringing  with  them  one 
Mnason  of  Cyprus,  an  early  disciple,  with  whom  we  should 
lodge. 

After  leaving  Miletus,  Paul  passed  on  to  Tyre,  to  Ptole- 
mais,  and  to  Jerusalem.  The  brief  story  fixes  the  thought 
upon  two  great  facts  which  prepare  us  for  the  closing 
scenes  of  The  Acts:  first,  the  deep  affection  in  which  Paul 
is  held  by  his  friends,  and  secondly,  the  matchless  courage 
with  which  Paul  faces  the  trials  which  are  so  certain  and 
so  near.  These  two  factors  enter  into  his  experience  at 
Tyre  and  Caesarea.  In  both  places  loving  friends  would 
detain  him  or  turn  him  back  from  the  path  of  duty;  in 
both  places  heroic  bravery  bears  him  forward  to  pain  and 
suffering,  to  bonds  and  imprisonment. 

These  facts  explain  the  situation  at  Tyre,  where  the  dis- 
ciples "said  to  Paul  through  the  Spirit,  that  he  should  not 
set  foot  in  Jerusalem."  So  some  readers  have  concluded 
that  Paul  disobeyed  the  Spirit,  and  in  mere  stubborn  self- 
will  pushed  on  to  the  place  of  needless  peril  and  suffered 
the  loss  of  liberty.  The  real  meaning  of  the  historian  is 
made  quite  clear  when  a  similar  experience,  which  came 
to  Paul  in  Caesarea,  is  narrated  more  in  detail.  There, 
while  Paul  is  entertained  in  the  hospitable  home  of  "Philip 
the  evangelist,"  a  prophet,  Agabus,  arrives  from  Judea, 
and  by  a  striking  symbol  predicts  Paul's  approaching  im- 
prisonment. "Taking  Paul's  girdle,  he  bound  his  own 
feet  and  hands,  and  said.  Thus  saith  the  Holy  Spirit,  So 
shall  the  Jews  at  Jerusalem  bind  the  man  that  owneth 
this  girdle,  and  shall  deliver  him  Into  the  hands  of  the 
Gentiles.  And  when  we  heard  these  things  both  we  and 
they  of  that  place  besought  him  not  to  go  up  to  Jerusalern." 


Acts  21  :  17-22   WITNESS  UNTO  CHURCH  143 

This  is  what  had  occurred  at  Tyre ;  that  is,  Paul  had  been 
assured  of  his  peril,  and  affectionate  friends  had  attempted 
to  dissuade  him  from  his  purpose.  This  purpose,  however, 
was  formed  under  the  guidance  of  the  Spirit.  It  was  the 
will  of  the  Lord,  as  Paul  well  knew.  For  years  he  had 
been  preparing  to  bring  to  Jerusalem  the  collection  for 
the  saints  from  the  missionary  churches  of  the  west.  It 
was  not  stubborn  self-confidence  but  heroic  courage  which 
led  to  Paul  to  reply:  "What  do  ye,  weeping  and  breaking 
my  heart?  for  I  am  ready  not  to  be  bound  only,  but  also 
to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus." 
Agabus  did  not  rebuke  the  apostle,  but  united  with  Luke 
and  the  other  disciples  in  saying:  "The  will  of  the  Lord 
be  done." 

According  to  "the  will  of  the  Lord,"  the  way  to  Rome  lay 
through  Jerusalem.  He  purposed  that  the  Jews  in  their 
national  capital  should  have  the  opportunity  of  hearing 
the  gospel  from  one  who  loved  their  nation,  who  had  come 
bearing  gifts  expressive  of  his  devotion,  one  who  would 
speak  before  the  chief  council  and  give  to  the  nation  a 
final  opportunity  of  accepting  Jesus  as  the  Messiah.  It 
was  the  rejection  of  the  message  brought  by  Paul  which 
sealed  the  fate  of  the  nation  and  resulted  in  sending  the 
gospel  to  Rome  and  the  Gentile  world. 

5.    Paul's  Imprisonment.    Chs.  21  :  17  to  26  :  32 

a.  The  Arrest.     Ch.  21  :  17-36 

17  And  when  we  were  come  to  Jerusalem,  the  brethren 
received  us  gladly.  18  And  the  day  following  Paul  went  in 
with  us  unto  James;  and  all  the  elders  were  present.  19 
And  when  he  had  saluted  them,  he  rehearsed  one  by  one  the 
things  which  God  had  wrought  among  the  Gentiles  through 
his  ministry.  20  And  they,  when  they  heard  it,  glorified 
God ;  and  they  said  unto  him,  Thou  seest,  brother,  how  many 
thousands  there  are  among  the  Jews  of  them  that  have  be- 
lieved; and  they  are  all  zealous  for  the  law:  21  and  they 
have  been  informed  concerning  thee,  that  thou  teachest  all 
the  Jews  who  are  among  the  Gentiles  to  forsake  Moses, 
telling  them  not  to  circumcise  their  children  neither  to 
walk  after  the  customs.    22  What  is  it  therefore?  they  will 


144  EXTENSION  OF  CHURCH   Acts  21  :  23-36 

certainly  hear  that  thou  art  come.  23  Do  therefore  this  that 
we  say  to  thee :  We  have  four  men  that  have  a  vow  on  them ; 
24  these  take,  and  purify  thyself  with  them,  and  be  at  charges 
for  them,  that  they  may  shave  their  heads:  and  all  shall 
know  that  there  is  no  truth  in  the  things  whereof  they  have 
been  informed  concerning  thee;  but  that  thou  thyself  also 
walkest  orderly,  keeping  the  law.  25  But  as  touching  the 
Gentiles  that  have  believed,  we  wrote,  giving  judgment 
that  they  should  keep  themselves  from  things  sacrificed  to 
idols,  and  from  blood,  and  from  what  is  strangled,  and  from 
fornication.  26  Then  Paul  took  the  men,  and  the  next  day 
piurifying  himself  with  them  went  into  the  temple,  declaring 
the  fulfihnent  of  the  days  of  purification,  until  the  offering 
was  offered  for  every  one  of  them. 

27  And  when  the  seven  days  were  almost  completed,  the 
Jews  from  Asia,  when  they  saw  him  in  the  temple,  stirred 
up  all  the  multitude  and  laid  hands  on  him,  28  crying  out, 
Men  of  Israel,  help:  This  is  the  man  that  teacheth  all  men 
everywhere  against  the  people,  and  the  law,  and  this  place; 
and  moreover  he  brought  Greeks  also  into  the  temple,  and 
hath  defiled  this  holy  place.  29  For  they  had  before  seen 
with  him  in  the  city  Trophimus  the  Ephesian,  whom  they 
supposed  that  Paul  had  brought  into  the  temple.  30  And 
all  the  city  was  moved,  and  the  people  ran  together;  and  they 
laid  hold  on  Paul,  and  dragged  him  out  of  the  temple:  and 
straightway  the  doors  were  shut.  31  And  as  they  were 
seeking  to  kill  him,  tidings  came  up  to  the  chief  captain  of 
the  band,  that  all  Jerusalem  was  in  confusion.  32  And 
forthwith  he  took  soldiers  and  centurions,  and  ran  down 
upon  them:  and  they,  when  they  saw  the  chief  captain  and 
the  soldiers,  left  off  beating  Paul.  33  Then  the  chief  captain 
came  near,  and  laid  hold  on  him,  and  commanded  him  to  be 
bound  with  two  chains ;  and  inquired  who  he  was,  and  what 
he  had  done.  34  And  some  shouted  one  thing,  some  another, 
among  the  crowd:  and  when  he  could  not  know  the  certainty 
for  the  uproar,  he  commanded  him  to  be  brought  into  the 
castle.  35  And  when  he  came  upon  the  stairs,  so  it  was  that 
he  was  borne  of  the  soldiers  for  the  violence  of  the  crowd; 
36  for  the  multitude  of  the  people  followed  after,  crying  out, 
Away  with  him. 

The  remaining  portion  of  The  Acts  is  concerned  wholly 
with  the  experiences  of  Paul  as  a  prisoner  in  the  hands  of 
the  Roman  authorities;  the  period  covered  between  the 
time  of  his  arrest  in  Jerusalem  and  his  release  in  Rome  is 


Acts  21  :  23-36  WITNESS  UNTO  CHURCH  US 

reckoned  at  five  years.  The  occasion  of  his  arrest  was  an 
endeavor  he  was  making  to  remove  a  certain  prejudice 
against  him  felt  by  members  of  the  Church  in  Jerusalem. 
He  had  been  welcomed  to  the  city  by  the  Christian  leaders 
who  rejoiced  to  learn  of  his  success  among  the  Gentiles. 
These  leaders,  however,  knew  that  many  members  of  the 
Church  in  Jerusalem,  which  was  composed  wholly  of  con- 
verted Jews,  believed  the  false  report  that  Paul  not  only  s 
admitted  Gentiles  to  the  Church,  but  compelled  Jews  who 
accepted  Christ  to  give  up  their  national  customs  and  to 
forsake  the  law  of  Moses.  To  disprove  the  false  reports,  to 
bring  perfect  unity  into  the  Church,  even  to  conciliate 
the  mad  hatred  of  the  unbelieving  Jews,  Paul  was  advised 
to  accept  the  Nazirite  vow  and  to  observe  its  exacting 
ritual.  This  advice  Paul  accepted;  and  as  the  ceremonials 
connected  with  this  vow  were  quite  elaborate  and  ex- 
pensive, he  also  agreed  to  defray  the  charges  for  four  poorer 
members  of  the  local  church.  Thus  he  gave  a  public  and 
certain  proof  that  he  was  loyal  to  the  Jewish  race  and  its 
customs.  Paul  has  been  severely  criticized  for  his  action, 
which  has  been  termed  compromising  and  hypocritical ;  it 
has  been  regarded  as  the  unnecessary  cause  of  his  arrest. 
This,  however,  is  quite  to  miss  the  point  of  the  story  and 
to  misunderstand  the  principles  of  Paul.  He  had  rejected \ 
the  Law  as  a  means  of  justification,  not  as  a  mode  of  life; 
he  did  not  trust  to  its  observance  to  secure  his  salvation, 
but  he  practiced  its  ceremonies  as  one  who  loved  his  nation 
and  who  was  glad  to  avoid  any  needless  offense  to  his 
fellow  countrymen.  Then  as  to  his  arrest,  it  was  not  du^"^ 
to  his  observance  of  the  Law,  but  to  a  wholly  false  charge 
that  he  had  violated  the  Law.  Certain  Jews  from  Asia 
raised  a  tumult  by  seizing  Paul,  gathering  a  crowd,  and 
crying  out  that  he  had  defiled  the  Temple  by  bringing 
Gentiles  within  its  courts.  The  charge  was  wholly  untrue. 
Paul  was  the  victim  of  malicious  falsehood,  and  the  real 
intention  of  the  writer,  the  true  force  of  the  narrative,  is 
not  to  suggest  any  fault  on  the  part  of  the  apostle,  but  to 
emphasize  the  guilt  of  the  Jews.  They  were  endeavoring 
to  have  Paul  put  to  death  as  an  apostate  and  a  blasphemer, 
yet  they  seized  him  at  the  very  time  and  place  where  he 


146  EXTENSION  OF  CHURCH  Acts  21  :  37to22  :  4 

was  showing  his  intense  love  for  the  Temple  and  his  loy- 
alty to  Jewish  law  and  customs.  The  circumstances  prove 
that  his  enemies  were  moved  wholly  by  malice  and  envy, 
that  their  real  enmity  was  against  Christ,  and  that  their 
violence  to  Paul  was  actually  another  rejection  of  the 
gospel. 

Thus  as  the  frenzied  mob  in  the  Temple  seize  and  beat 
the  apostle,  as  he  is  rescued  by  the  Roman  soldiers  who 
were  stationed  in  the  neighboring  castle  of  Antonia, 
charged  with  the  preservation  of  order  in  the  city,  there 
is  given  a  picture  typical  of  the  experiences  of  Paul  during 
the  next  five  or  more  years.  He  is  a  prisoner  unjustly  con- 
fined, but  protected  by  Roman  officers  from  the  murderous 
hatred  of  the  Jews.  These  experiences  are  symbolized  by 
the  scene  thus  drawn  by  Luke:  "Then  the  chief  captain 
came  near,  and  laid  hold  on  him,  and  commanded  him  to 
be  bound  with  two  chains;  and  .  .  .  commanded  him  to  be 
brought  into  the  castle.  And  .  .  .  the  multitude  of  the 
people  followed  after,  crying  out,    Away  with  him." 

b.  PauVs  Defense  Before  the  Jewish  People. 
Chs.  21  :  37  to  22  :  22 

37  And  as  Paul  was  about  to  be  brought  into  the  castle, 
he  saith  unto  the  chief  captain,  May  I  say  something  unto 
thee?  And  he  said,  Dost  thou  know  Greek?  38  Art  thou 
not  then  the  Egjrptian,  who  before  these  days  stirred  up  to 
sedition  and  led  out  into  the  wilderness  the  four  thousand 
men  of  the  Assassins?  39  But  Paul  said,  I  am  a  Jew,  of 
Tarsus  in  Cilicia,  a  citizen  of  no  mean  city :  and  I  beseech  thee, 
give  me  leave  to  speak  unto  the  people.  40  And  when  he 
had  given  him  leave,  Paul,  standing  on  the  stairs,  beckoned 
with  the  hand  unto  the  people ;  and  when  there  was  made  a 
great  silence,  he  spake  unto  them  in  the  Hebrew  language, 
saying, 

1  Brethren  and  fathers,  hear  ye  the  defence  which  I  now 
•  make  unto  you. 

2  And  when  they  heard  that  he  spake  unto  them  in  the 
Hebrew  language,  they  were  the  more  quiet:   and  he  saith, 

3  I  am  a  Jew,  bom  in  Tarsus  of  Cilicia,  but  brought  up  in 
this  city,  at  the  feet  of  Gamaliel,  instructed  according  to  the 
strict  manner  of  the  law  of  our  fathers,  being  zealous  for 
God,  even  as  ye  all  are  this  day:  4  and  I  persecuted  this  Way* 


Acts  22  :  S-22   WITNESS  UNTO  CHURCH  147 

unto  the  death,  bindmg  and  delivering  into  prisons  both  men 
and  women.  5  As  also  the  high  priest  doth  bear  me  witness, 
and  all  the  estate  of  the  elders:  from  whom  also  I  received 
letters  unto  the  brethren,  and  journeyed  to  Damascus  to 
bring  them  also  that  were  there  unto  Jerusalem  in  bonds  to 
be  punished.  6  And  it  came  to  pass,  that,  as  I  made  my 
journey,  and  drew  nigh  unto  Damascus,  about  noon,  sud- 
denly there  shone  from  heaven  a  great  light  round  about  me. 
7  And  I  fell  unto  the  ground,  and  heard  a  voice  saying 
unto  me,  Saul,  Saul,  why  persecutest  thou  me?  8  And  I 
answered,  Who  art  thou.  Lord?  And  he  said  unto  me, 
I  am  Jesus  of  Nazareth,  whom  thou  persecutest.  9  And  they 
that  were  with  me  beheld  indeed  the  light,  but  they  heard  not 
the  voice  of  him  that  spake  to  me.  10  And  I  said,  What 
shall  I  do.  Lord?  And  the  Lord  said  unto  me.  Arise,  and 
go  into  Damascus;  and  there  it  shall  be  told  thee  of  all  things 
which  are  appointed  for  thee  to  do.  11  And  when  I  could 
not  see  for  the  glory  of  that  light,  being  led  by  the  hand 
of  them  that  were  with  me  I  came  into  Damascus.  12  And 
one  Ananias,  a  devout  man  according  to  the  law,  well  re- 
ported of  by  all  the  Jews  that  dwelt  there,  13  came  unto  me, 
and  standing  by  me  said  unto  me.  Brother  Saul,  receive  thy 
sight.  And  in  that  very  hour  I  looked  up  on  him.  14  And 
he  said,  The  God  of  our  fathers  hath  appointed  thee  to  know 
his  will,  and  to  see  the  Righteous  One,  and  to  hear  a  voice 
from  his  mouth.  15  For  thou  shalt  be  a  witness  for  him 
imto  all  men  of  what  thou  hast  seen  and  heard.  16  And  now 
why  tarriest  thou?  arise,  and  be  baptized,  and  wash  away 
thy  sins,  calling  on  his  name.  17  And  it  came  to  pass, 
that,  when  I  had  returned  to  Jerusalem,  and  while  I  prayed 
in  the  temple,  I  fell  into  a  trance,  18  and  saw  him  saying 
unto  me.  Make  haste,  and  get  thee  quickly  out  of  Jerusalem; 
because  they  will  not  receive  of  thee  testimony  concerning 
me.  19  And  I  said.  Lord,  they  themselves  know  that  I 
imprisoned  and  beat  in  every  synagogue  them  that  believed 
on  thee :  20  and  when  the  blood  of  Stephen  thy  witness  was 
shed,  I  also  was  standing  by,  and  consenting,  and  keeping  the 
garments  of  them  that  slew  him.  21  And  he  said  unto  me. 
Depart:  for  I  will  send  thee  forth  far  hence  unto  the  Gentiles. 
22  And  they  gave  him  audience  unto  this  word;  and  they 
lifted  up  their  voice,  and  said.  Away  with  such  a  fellow  from 
the  earth:  for  it  is  not  fit  that  he  should  live. 

The   Roman  captain  at  whose  order   Paul   was  being 
placed  under  arrest  was  greatly  mistaken  as  to  the  char- 


148  EXTENSION  OF  CHURCH   Acts  22  :  5-22 

acter  of  his  prisoner;  he  supposed  him  to  be  a  notorious 
Egyptian  outlaw,  impostor,  and  desperado,  who  some 
time  before  had  led  an  insurrection  and  had  escaped  when 
defeated.  He  was  much  surprised  when  Paul  addressed 
him  in  Greek,  with  an  accent  which  betokened  a  man  of 
refinement  and  culture.  He  was  still  more  surprised  to 
learn  that  Paul  was  a  citizen  of  Tarsus,  a  city  which  had 
been  shown  high  favor  by  the  Roman  government.  For 
this  reason  he  was  ready  to  grant  Paul's  request  for  the 
privilege  of  addressing  the  people,  and  the  more  so  because 
he  was  moved  by  the  hope  that  such  an  address  might  give 
information  which  would  be  useful  to  himself. 

The  defense  which  Paul  delivers  seems  to  be,  at  first,  a 
mere  recital  of  his  own  conversion,  a  story  with  which 
Luke  has  already  made  his  readers  familiar;  but  a  more 
careful  examination  of  the  address  shows  that  it  is  a  skill- 
ful argument,  so  arranged  as  to  prove  that  the  course  of 
Paul  has  been  divinely  ordered  and  thus  to  imply  that 
those  who  oppose  Paul  are,  in  reality,  placing  themselves 
in  opposition  to  God. 

Three  steps  have  been  noticed  in  his  reasoning.  (1) 
By  birth,  education,  and  earlier  experience  Paul  has  been 
in  perfect  agreement  with  his  hearers.  He  is  a  Jew, 
educated  in  Jerusalem  at  the  feet  of  a  famous  rabbi,  he 
has  been  so  zealous  for  the  Law  that  he  formerly  perse- 
cuted all  who  accepted  Jesus  as  the  Way  and  were  known 
to  live  as  his  followers.  Therefore,  if  Paul  now  differs 
from  other  Jews  it  must  be  because  of  some  supernatural 
influence  which  has  come  into  his  life. 

(2)  The  divine  power  which  suddenly  transformed  Paul 
from  a  persecutor  to  an  apostle  had  been  manifested  by  a 
vision  of  Jesus,  whom  Paul,  on  his  way  to  Damascus,  saw 
living  and  glorified,  and  further  by  a  miracle  wrought 
upon  him  by  a  devout  Jew  named  Ananias,  at  whose 
hands  he  received  his  lost  sight,  and  before  whom  he  con- 
fessed the  faith  which  secured  the  forgiveness  of  his  sins. 
Here  Paul  is  incidentally  but  forcefully  reminding  his 
hearers  that  Jesus  of  Nazareth  is  the  true  Saviour,  and 
that  to  persecute  his  followers  is  a  grievous  sin. 

(3)  Paul  states  that  his  relation  to  the  Gentiles,  his  work 


Acts  22  :  23-30  WITNESS  UNTO  CHURCH  149 

among  them,  and  his  message  to  them,  are  wholly  due  to 
a  divine  purpose,  and  have  been  occasioned  by  the  unwill- 
ingness of  the  Jews  to  receive  him,  who,  because  of  his 
previous  course  as  a  fanatical  defender  of  the  Jewish  Law, 
is  the  most  credible  of  witnesses  as  he  now  testifies  to  the 
truth  of  beliefs  he  once  so  rejected  and  hated.  This  last 
statement  raises  the  question,  Will  these  Jews  now  act  as 
did  their  fellow  citizens  of  twenty  years  before?  Will  they 
reject  the  gospel,  and  if  so  can  Paul  be  blamed  if  he  turns 
again  to  preach  this  gospel  to  Gentiles? 

These  questions  may  have  begun  to  press  upon  the 
minds  of  the  hearers,  but  the  very  word  "Gentiles"  is  too 
hateful  for  them  to  endure.  They  are  too  frenzied  to 
yield  to  the  calm,  unanswerable  argument  of  the  apostle. 
"They  lifted  up  their  voice,  and  said,  Away  with  such  a 
fellow  from  the  earth:  for  it  is  not  fit  that  he  should  live." 
It  is  a  fateful  hour;  in  rejecting  Paul,  the  people  are  again 
rejecting  Christ;  and  one  who  rejects  Christ  is  always 
self-condemned;   he  is  truly  "fighting  against  God." 

c.  Paul  Before  the  Jewish  Council.    Chs.  22  :  23  to  23  :  11 

23  And  as  they  cried  out,  and  threw  off  their  garments, 
and  cast  dust  into  the  air,  24  the  chief  captain  commanded 
him  to  be  brought  into  the  castle,  bidding  that  he  should  be 
examined  by  scourging,  that  he  might  know  for  what  cause 
they  so  shouted  against  him.  25  And  when  they  had  tied 
him  up  with  the  thongs,  Paul  said  unto  the  centurion  that 
stood  by.  Is  it  lawful  for  you  to  scourge  a  man  that  is  a  Roman, 
and  uncondemned?  26  And  when  the  centurion  heard  it, 
he  went  to  the  chief  captain  and  told  him,  saying,  What  art 
tiiou  about  to  do?  for  this  man  is  a  Roman.  27  And  the 
chief  captain  came  and  said  unto  him,  Tell  me,  art  thou  a 
Roman?  And  he  said.  Yea.  28  And  the  chief  captain 
answered.  With  a  great  simi  obtained  I  this  citizenship. 
And  Paul  said.  But  I  am  a  Roman  born.  29  They  then 
that  were  about  to  examine  him  straightway  departed  from 
him:  and  the  chief  captain  also  was  afraid  when  he  knew 
that  he  was  a  Roman,  and  because  he  had  boimd  him. 

30  But  on  the  morrow,  desiring  to  know  the  certainty 
wherefore  he  was  accused  of  the  Jews,  he  loosed  him,  and 
commanded  the  chief  priests  and  all  the  council  to  come 
together,  and  brought  Paul  down  and  set  him  before  them. 


150  EXTENSION  OF  CHURCH    Acts  23  :  Ml 

I  And  Paul,  looking  stedf  astly  on  the  councU,  said,  Brethren, 

1  have  lived  before  God  in  all  good  conscience  until  this  day. 

2  And  the  high  priest  Ananias  commanded  them  that  stood 
by  him  to  smite  him  on  the  mouth.  3  Then  said  Paul  imto 
him,  God  shall  smite  thee,  thou  whited  wall:  and  sittest  thou 
to  judge  me  according  to  the  law,  and  commandest  me  to 
be  smitten  contrary  to  the  law?  4  And  they  that  stood  by 
said,  Revilest  thou  God's  high  priest?  5  And  Paid  said,  I 
knew  not,  brethren,  that  he  was  high  priest:  for  it  is  written, 
Thou  Shalt  not  speak  evil  of  a  ruler  of  thy  people.  6  But 
when  Paul  perceived  that  the  one  part  were  Sadducees  and 
the  other  Pharisees,  he  cried  out  in  the  coimcil.  Brethren, 
I  am  a  Pharisee,  a  son  of  Pharisees:  touching  the  hope  and 
resiurection  of  the  dead  I  am  called  in  question.  7  And 
when  he  had  so  said,  there  arose  a  dissension  between  the 
Pharisees  and  Sadducees;    and  the  assembly  was  divided. 

8  For  the  Sadducees  say  that  there  is  no  resurrection, 
neither  angel,  nor  spirit;   but  the  Pharisees  confess   both. 

9  And  there  arose  a  great  clamor:  and  some  of  the  scribes 
of  the  Pharisees'  part  stood  up,  and  strove,  saying.  We  find 
no  evil  in  this  man:  and  what  if  a  spirit  hath  spoken  to  him, 
or  an  angel?  10  And  when  there  arose  a  great  dissension, 
the  chief  captain,  fearing  lest  Paul  should  be  torn  in  pieces 
by  them,  commanded  the  soldiers  to  go  down  and  take  him 
by  force  from  among  them,  and  bring  him  into  the  castle. 

II  And  the  night  following  the  Lord  stood  by  him,  and  said, 
Be  of  good  cheer:  for  as  thou  hast  testified  concerning  me 
at  Jerusalem,  so  must  thou  bear  witness  also  at  Rome. 

The  defense  of  Paul  had  failed  to  persuade  the  mob  of 
angry  Jews,  but  it  Ukewise  gave  little  light  to  the  Roman 
captain.  He  could  not  follow  its  arguments;  at  least  it 
gave  no  clue  to  the  crime  of  which  the  Jews  implied  Paul 
was  guilty.  To  learn  the  facts  from  the  apostle  he  deter- 
mined to  have  him  examined  by  torture.  The  apostle 
was  bound  and  about  to  be  cruelly  scourged,  when  he  dis- 
closed the  fact  that  he  was  a  Roman  citizen,  and  therefore 
could  not  lawfully  be  bound,  much  less  scourged,  without 
a  fair  trial.  The  chief  captain  and  his  lieutenants  were  ter- 
rified at  the  disclosure;  and  Paul  was  at  once  treated  with 
extreme  courtesy. 

The  Roman  officer,  defeated  In  his  design  to  learn  why 
the  Jews  were  so  enraged  at  Paul,  determined  to  place  him 


Acts  23  : 1-11   WITNESS  UNTO  CHURCH  151 

on  trial  before  the  supreme  Jewish  council,  the  sanhedrin. 
On  the  morning  following,  the  council  was  summoned  and 
Paul  was  arraigned  before  them.  Little  did  the  Roman 
soldiers  dream  that  on  that  day,  not  the  apostle,  but  his 
judges  were  to  be  tried  and  condemned.  Christ  was  to  be 
presented  to  the  nation,  in  the  person  of  its  rulers;  Christ 
was  again  to  be  rejected  and  the  doom  of  the  nation  sealed. 

As  to  Paul's  conduct  before  the  sanhedrin  two  questions 
have  been  proposed:  (1)  Was  Paul  moved  by  anger  when 
he  rebuked  the  high  priest,  and  (2)  Was  he  attempting  a 
shrewd  subterfuge  when  he  proposed  the  question  of  the 
"resurrection"  ? 

As  to  the  former,  it  seems  best  to  conclude  that  Paul,  in 
the  crowded  assembly,  had  not  perceived  that  the  speaker 
who  commanded  that  he  should  be  smitten  on  the  mouth 
was  the  high  priest.  The  reply  of  Paul  was  not  an  angry 
imprecation ;  it  was  a  solemn  warning  or  prophecy.  These 
very  judges,  in  their  pretended  zeal  for  the  Law  of  Moses 
were  really  acting  contrary  to  its  spirit  and  demands. 
When  Paul  was  informed  of  the  actual  rank  of  the  speaker, 
his  reply  was  courteous  and  he  implied  that  he  would  not 
willingly  be  guilty  of  even  an  apparent  breach  of  the  cour- 
tesy due  to  one  occupying  a  sacred  office. 

As  to  the  "resurrection,"  Paul  showed  his  true  insight 
in  declaring  that  the  whole  question  of  his  guilt  or  inno- 
cence was  involved  in  the  acceptance  or  rejection  of  this 
one  doctrine.  The  real  charge  against  him  was  not  that 
he  was  not  loyal  to  Jewish  Law  or  Jewish  beliefs;  the  real 
charge  was  that  he  preached  the  resurrection,  and  declared 
that  the  resurrection  of  Jesus  is  the  proof  that  he  is  the 
Messiah.  It  was,  after  all,  then,  a  question  of  resurrection 
that  was  before  the  council.  Paul  was  well  aware  how  the 
judges  were  divided  upon  this  point;  he  knew  the  real 
unbelief  of  the  Sadducees,  and  he  must  have  felt  a  secret 
satisfaction  in  having  them  rebuked  by  their  fellow  judges 
for  attempting  to  convict  a  man  of  renouncing  the  Law 
which  they  so  openly  rejected.  It  was  not  mere  worldly 
cunning  which  animated  the  apostle;  he  had  declared 
before  the  council  the  essential  doctrine  of  the  Christian 
faith,  for  which  he  was  on  trial.    His  declaration  pro-. 


152  EXTENSION  OF  CHURCH    Acts  23  :  12-21 

duced  a  tumult  in  the  court.  The  Sadducees  would  have 
torn  Paul  to  pieces;  the  Pharisees  would  have  protected 
him  from  violence,  as  they  admitted  that  he  was  guilty  of 
no  crime  and  at  most  was  only  the  victim  of  some  halluci- 
nation, if  not  the  recipient  of  some  divine  message.  Paul 
would  have  been  killed  had  not  the  chief  captain  rescued 
him  and  carried  him  away  to  the  castle. 

That  night  Paul  was  comforted  by  a  new  vision  of  his 
Lord.  There  was  a  distinct  divine  approval  of  Paul's 
course;  there  was  new  assurance  of  supernatural  aid  and 
protection.  Paul  was  promised  that  the  wish  of  his  life 
was  to  be  realized.  He  was  to  testify  for  Christ  in  Rome; 
but  by  what  strange  providences  this  was  to  be  brought 
to  pass,  Paul  could  not  have  dreamed. 

d.  Paul  Sent  to  CcBsarea.     Ch.  23  :  12-35 

12  And  when  it  was  day,  the  Jews  banded  together,  and 
bound  themselves  under  a  curse,  saying  that  they  would 
neither  eat  nor  drink  till  they  had  killed  Paul.  13  And  they 
were  more  than  forty  that  made  this  conspiracy.  14  And  they 
came  to  the  chief  priests  and  the  elders,  and  said,  We  have 
boimd  ourselves  under  a  great  curse,  to  taste  nothing  until 
we  have  killed  Paul.  15  Now  therefore  do  ye  with  the 
coimcil  signify  to  the  chief  captain  that  he  bring  him  down 
unto  you,  as  though  ye  would  judge  of  his  case  more  exactly: 
and  we,  before  he  comes  near,  are  ready  to  slay  him.  16 
But  Paul's  sister's  son  heard  of  their  lying  in  wait,  and  he 
came  and  entered  into  the  castle  and  told  Paul.  17  And 
Paul  called  imto  him  one  of  the  centiu-ions,  and  said.  Bring 
this  yoimg  man  imto  the  chief  captain ;  for  he  hath  something 
to  tell  him.  18  So  he  took  him,  and  brought  him  to  the 
chief  captain,  and  saith,  Paul  the  prisoner  called  me  unto 
him,  and  asked  me  to  bring  this  young  man  unto  thee,  who 
hath  something  to  say  to  thee.  19  And  the  chief  captain 
took  him  by  the  hand,  and  gomg  aside  asked  him  privately, 
What  is  it  that  thou  hast  to  tell  me?  20  And  he  said.  The 
Jews  have  agreed  to  ask  thee  to  bring  down  Paul  to-morrow 
unto  the  coimcil,  as  though  thou  wouldest  inquire  somewhat 
more  exactly  concerning  him.  21  Do  not  thou  therefore 
yield  imto  them:  for  there  lie  in  wait  for  him  of  them  more 
than  forty  men,  who  have  bound  themselves  under  a  curse, 
neither  to  eat  nor  to  drink  till  they  have  slain  him:  and  now 


Acts  23  :  22-35   WITNESS  UNTO  CHURCH  153 

are  they  ready,  looking  for  the  promise  from  thee.  22  So 
the  chief  captain  let  the  young  man  go,  charging  him,  Tell 
no  man  that  thou  hast  signified  these  things  to  me.  23  And 
he  called  unto  him  two  of  the  centurions,  and  said.  Make 
ready  two  hundred  soldiers  to  go  as  far  as  Caesarea,  and 
horsemen  threescore  and  ten,  and  spearmen  two  hxmdred, 
at  the  third  hour  of  the  night:  24  and  he  bade  them  provide 
beasts,  that  they  might  set  Paul  thereon,  and  bring  him 
safe  unto  Felix  the  governor.  25  And  he  wrote  a  letter  after 
this  form: 

26  Claudius  Lysias  unto  the  most  excellent  governor, 
Felix,  greeting.  27  This  man  was  seized  by  the  Jews,  and 
was  about  to  be  slain  of  them,  when  I  came  upon  them  with 
the  soldiers  and  rescued  him,  having  learned  that  he  was  a 
Roman.  28  And  desiring  to  know  the  cause  wherefore  they 
accused  him,  I  brought  him  down  unto  their  council:  29 
whom  I  found  to  be  accused  about  questions  of  their  law, 
but  to  have  nothing  laid  to  his  charge  worthy  of  death  or  of 
bonds.  30  And  when  it  was  shown  to  me  that  there  would 
be  a  plot  against  the  man,  I  sent  him  to  thee  forthwith, 
charging  his  accusers  also  to  speak  against  him  before 
thee. 

31  So  the  soldiers,  as  it  was  commanded  them,  took  Paul 
and  brought  him  by  night  to  Antipatris.  32  But  on  the 
morrow  they  left  the  horsemen  to  go  with  him,  and  returned 
to  the  castle:  33  and  they,  when  they  came  to  Caesarea  and 
deUvered  the  letter  to  the  governor,  presented  Paul  also 
before  him.  34  And  when  he  had  read  it,  he  asked  of  what 
province  he  was;  and  when  he  understood  that  he  was  of 
Cilicia,  35  I  will  hear  thee  fully,  said  he,  when  thine  accusers 
also  are  come :  and  he  commanded  him  to  be  kept  in  Herod's 
palace. 

The  first  link  In  the  chain  of  circumstances  which 
brought  Paul  from  Jerusalem  to  Rome  was  a  plot  formed 
against  his  life  by  the  Jews.  Forty  of  them  bound  them- 
selves by  a  curse  neither  to  eat  nor  to  drink  until  they  had 
killed  him.  They  went  to  the  chief  council  of  the  nation 
and  formed  a  conspiracy  by  which  the  rulers  were  to  re- 
quest that  Paul  be  brought  before  them  for  further  exami- 
nation, with  the  understanding  however  that  the  mur- 
derers should  thus  have  the  opportunity  of  accomplishing 
their  crime  while  the  prisoner  was  being  led  to  the  court. 
What  is  here  emphasized  is  not  only  the  villainy  of  the 


154  EXTENSION  OF  CHURCH   Acts  23  :  22-35 

assassins,  but  the  utter  degradation  of  the  national 
council  and  thus  the  hopeless  apostasy  of  the  Jewish 
nation. 

The  discovery  and  defeat  of  the  foul  plot  were  due  to  the 
alertness  of  Paul's  nephew.  Usually  there  is  not  much 
going  on  that  escapes  the  knowledge  of  a  small  boy;  but 
how  this  lad  knew  the  plans  of  these  murderers  it  is  diffi- 
cult to  conjecture.  Nor  can  one  tell  how  he  secured  access 
to  his  uncle  as  the  bearer  of  the  dark  secret.  Paul,  how- 
ever, sent  the  boy  to  the  chief  captain  who  at  once  realized 
the  seriousness  of  the  situation  and  the  peril  of  his  mysteri- 
ous prisoner.  He  saw  that  the  life  of  a  Roman  citizen  was 
threatened  by  the  Jews  of  Jerusalem.  No  precautions  were 
neglected.  An  escort  was  prepared  of  foot  soldiers  and 
cavalry  forming  a  strong  military  guard,  and  Paul  was 
sent  by  night  to  Antipatris  and  thence  to  Caesarea  where 
he  would  be  under  the  care  of  the  Roman  governor,  Felix. 
The  minute  details  are  picturesque  and  full  of  interest  and 
also  emphasize  the  point  of  the  narrative  which  is  to  show 
how  much  more  secure  life  and  justice  were  in  the  hands  of 
a  heathen  government  than  under  the  degenerate  rulers  of 
the  professed  people  of  God. 

The  "chief  captain,"  Claudius  Lysias,  sent  with  Paul  a 
letter,  addressed  to  Felix,  in  which  as  far  as  possible  he  set 
forth  the  facts  in  the  case.  The  letter,  ch.  23  :  26-30, 
opens  with  a  palpable  lie;  the  officer  affirms  that  he  res- 
cued Paul  from  the  mob  when  he  learned  that  he  was  a 
Roman;  in  reality  when  he  arrested  Paul  he  supposed 
him  to  be  an  Egyptian  rebel.  The  intimation  is  that 
Roman  law  secured  justice  even  when  its  officials  were  far 
from  trustworthy.  Nevertheless  the  general  impression 
made  upon  the  reader  by  the  sketch  of  this  old  Roman  is, 
in  the  main,  favorable.  He  knows  his  duty,  he  is  prompt 
in  action,  he  is  loyal  to  the  empire  and  proud  of  its  citizen- 
ship, he  is  courteous  to  Paul  and  even  gentle  to  his  nephew; 
in  this  letter  he  does  all  he  can  for  the  welfare  of  the  apostle, 
stating  that  he  has  "nothing  laid  to  his  charge  worthy  of 
death  or  of  bonds. ' '  Even  this  sturdy  soldier  forms  a  strik- 
ing contrast  to  the  Jewish  high  priest.  Every  item  of  the 
narrative  emphasizes  the  depth  to  which  the  Jewish  nation 


Acts  24  :  1-17   WITNESS  UNTO  CHURCH  155 

has  fallen   and   the  comparative  honor  of   the   Roman 
government. 

The  first  governor  before  whom  Paul  appeared  was, 
however,  a  man  of  ignoble  character.  He  learned  the 
province  to  which  Paul  belonged  and  then  remanded  him 
to  prison  until  his  accusers  should  arrive  from  Jerusalem. 

e.  Paul  Before  Felix.     Ch.  24 

1  And  after  five  days  the  high  priest  Ananias  came  down 
with  certain  elders,  and  with  an  orator,  one  Tertullus;  and 
they  informed  the  governor  against  Paul.  2  And  when  he 
was  called,  Tertullus  began  to  accuse  him,  saying. 

Seeing  that  by  thee  we  enjoy  much  peace,  and  that  by  thy 
providence  evils  are  corrected  for  this  nation,  3  we  accept  it 
in  all  ways  and  in  all  places,  most  excellent  Felix,  with  all 
thankfulness.  4  But,  that  I  be  not  further  tedious  unto  thee, 
I  entreat  thee  to  hear  us  of  thy  clemency  a  few  words.  5 
For  we  have  fotmd  this  man  a  pestilent  fellow,  and  a  mover 
of  insurrections  among  all  the  Jews  throughout  the  world, 
and  a  ringleader  of  the  sect  of  the  Nazarenes:  6  who  more- 
over assayed  to  profane  the  temple:  on  whom  also  we  laid 
hold:  8  from  whom  thou  wilt  be  able,  by  examining  him 
thyself,  to  take  knowledge  of  all  these  things  whereof  we 
accuse  him.  9  And  the  Jews  also  joined  in  the  charge, 
affirming  that  these  things  were  so. 

10  And  when  the  governor  had  beckoned  unto  him  to 
speak,  Paul  answered. 

Forasmuch  as  I  know  that  thou  hast  been  of  many  years  a 
judge  unto  this  nation,  I  cheerfully  make  my  defence:  11 
seeing  that  thou  canst  take  knowledge  that  it  is  not  more  than 
twelve  days  since  I  went  up  to  worship  at  Jerusalem:  12  and 
neither  in  the  temple  did  they  find  me  disputing  with  any  man 
or  stirring  up  a  crowd,  nor  in  the  synagogues,  nor  in  the  city. 
13  Neither  can  they  prove  to  thee  the  things  whereof  they 
now  accuse  me.  14  But  this  I  confess  unto  thee,  that  after 
the  Way  which  they  call  a  sect,  so  serve  I  the  God  of  our 
fathers,  believing  all  things  which  are  according  to  the  law, 
and  which  are  written  in  the  prophets;  15  having  hope 
toward  God,  which  these  also  themselves  look  for,  that  there 
shall  be  a  resurrection  both  of  the  just  and  unjust.  16 
Herein  I  also  exercise  myself  to  have  a  conscience  void  of 
offence  toward  God  and  men  always.  17  Now  after  some 
years  I  came  to  bring  alms  to  my  nation,  and  offerings: 


156  EXTENSION  OF  CHURCH    Acts  24  :  18-27 

18  amidst  which  they  found  me  purified  in  the  temple,  with 
no  crowd,  nor  yet  with  tumult:  but  there  were  certain  Jews 
from  Asia — 19  who  ought  to  have  been  here  before  thee, 
and  to  make  accusation,  if  they  had  aught  against  me.  20 
Or  else  let  these  men  themselves  say  what  wrongdoing  they 
found  when  I  stood  before  the  coimcil,  21  except  it  be  for 
this  one  voice,  that  I  cried  standing  among  them.  Touching 
the  resurrection  of  the  dead  I  am  called  in  question  before 
you  this  day. 

22  But  Felix,  having  more  exact  knowledge  concerning 
the  Way,  deferred  them,  saying.  When  Lysias  the  chief  cap- 
tain shall  come  down,  I  will  determine  your  matter.  23 
And  he  gave  order  to  the  centmion  that  he  should  be  kept  in 
charge,  and  should  have  indulgence ;  and  not  to  forbid  any  of 
his  friends  to  minister  tmlo  hun. 

24  But  after  certain  days,  Felix  came  with  Drusilla,  his 
wife,  who  was  a  Jewess,  and  sent  for  Paul,  and  heard  him 
concerning  the  faith  in  Christ  Jesus.  25  And  as  he  reasoned 
of  righteousness,  and  self-control,  and  the  judgment  to  come, 
Felix  was  terrified,  and  answered.  Go  thy  way  for  this  time ; 
and  when  I  have  a  convenient  season,  I  will  call  thee  imto 
me.  26  He  hoped  withal  that  money  would  be  given  him  of 
Paul:  wherefore  also  he  sent  for  him  the  oftener,  and  com- 
muned with  him.  27  But  when  two  years  were  fulfilled, 
Felix  was  succeeded  by  Porcius  Festus;  and  desiring  to 
gain  favor  with  the  Jews,  Felix  left  Paul  in  bonds. 

The  cause  of  Paul  was  prejudiced  and  his  life  was  im- 
periled by  his  being  placed  on  trial  before  a  judge  of  such 
cruel  and  profligate  character  as  Felix.  However,  the  his- 
torian gives  no  description  of  this  Roman  governor,  and 
allows  his  character  to  reveal  itself  only  in  part,  and  that 
as  the  chapter  draws  to  a  close.  The  design  of  the  writer 
is  to  reveal  the  innocence  of  Paul,  and  thus  the  increasing 
and  shameless  ignominy  of  his  enemies,  the  Jews.  The 
latter  are  represented  by  the  high  priest  and  other  rulers, 
and  they  bring  with  them  as  their  spokesman  an  orator 
named  Tertullus.  The  endeavor  of  the  Jews  is  to  prove 
Paul  a  criminal  and  thus  to  show  themselves  innocent  in 
rejecting  the  gospel  he  preaches.  How  eagerly  men  seek 
an  excuse  for  rejecting  Christ;  and  yet  by  such  rejection 
one  is  already  self-condemed ! 

The  speech  of  Tertullus  opens  with  such  empty  bombast 


Acts  24  :  18-27  WITNESS  UNTO  CHURCH  157 

as  to  be  really  ludicrous.  He  praises  the  "most  excellent 
Felix"  for  the  quiet  and  order  his  government  has  secured, 
knowing  perfectly  well  that  greater  abuses  had  never  been 
allowed  to  exist,  and  that  if  the  governor  had  suppressed 
a  few  bandits,  it  was  only  because  he  coveted  their  booty 
for  himself.  The  orator  then  designates  Paul  as  a  man  of 
evil  character,  and  brings  three  definite  indictments 
against  him:  first,  he  declares  him  guilty  of  sedition,  then 
of  heresy,  and  lastly  of  sacrilege. 

When  the  Jewish  witnesses  have  perjured  themselves  in 
swearing  to  the  truth  of  these  false  charges,  Paul  defends 
himself  by  arguments  which  are  clear  and  convincing. 
He  pays  the  only  possible  compliment  which  an  honest 
man  could  offer  to  Felix,  namely,  that  the  governor  has 
had  ample  opportunity  to  become  acquainted  with  Jewish 
Law  and  customs;  it  is  a  shrewd  intimation  that  the 
charges  concern  such  matters  and  involve  no  real  crime. 
Paul  disdains  to  notice  the  aspersion  on  his  character  made 
by  Tertullus,  but  answers  his  three  charges  in  the  order 
in  which  they  have  been  made.  As  to  sedition,  it  is 
absurd  to  suppose  Paul  guilty,  for  he  had  been  in  Jeru- 
salem less  than  a  week;  even  in  that  short  time  he  had 
addressed  no  assembly  and  had  gathered  no  crowd ;  there 
is  further  not  a  shred  of  evidence  to  support  the  charge. 

As  to  heresy,  he  frankly  confesses  that  he  is  a  Christian, 
but  as  such  he  accepts  the  whole  of  the  Old  Testament, 
the  Scriptures  held  sacred  by  the  Jews,  he  holds  the  glori- 
ous hope  therein  set  forth,  and  in  its  power  has  kept  his 
conscience  void  of  offense. 

As  to  the  last  charge,  he  shows  that  instead  of  treating 
the  Jewish  Holy  Place  as  profane,  he  had  come  to  Jeru- 
salem to  bring  alms  to  the  people  and  offerings  to  the 
Temple,  where  he  was  engaged  in  performing  the  most 
sacred  rites  when  he  was  falsely  accused  and  arrested; 
moreover,  those  who  so  accused  him  are  not  now  present, 
and  the  Jews  who  are  accusing  him  are  not  competient  wit- 
nesses; the  latter  have  already  investigated  his  case  in 
their  own  chief  tribunal  and  have  found  that  his  only  fault 
is  his  professed  belief  in  a  doctrine  of  "resurrection "  which 
many  of  the  members  of  that  tribunal  themselves  believe. 


158  EXTENSION  OF  CHURCH     Acts  25  : 1-9 

The  argument  was  unanswerable;  even  Felix  could  not 
question  its  force;  but  wishing  to  please  the  Jews  he  pre- 
tended to  withhold  his  decision  until  the  arrival  of  Lysias 
from  Jerusalem.  In  fact,  however,  he  already  had  the 
favorable  testimony  of  this  "chief  captain";  and  in  giving 
Paul  the  largest  possible  liberty  he  virtually  acquitted 
the  apostle. 

When  Paul  was  given  a  further  hearing  before  Felix  and 
his  sinful  wife,  Paul  reasoned  with  such  power  as  to  "right- 
eousness, and  self-control,  and  the  judgment  to  come," 
that  the  guilty  Felix  was  terrified,  and  declared  that  he 
would  hear  Paul  further  at  a  more  convenient  time.  This, 
of  course,  was  a  mere  flimsy  excuse  for  not  reforming  his 
own  life  and  for  denying  justice  to  Paul.  The  real  cause 
of  delay  and  indecision  was  his  enslavement  to  sin  and  his 
hope  that  delay  would  result  in  the  ofi"er  of  a  bribe  by  the 
friends  of  the  apostle.  The  result  was  that  Paul  was  kept 
a  prisoner  for  two  years,  until  Felix  was  succeeded  as  gov- 
ernor by  Porcius  Festus. 

/.  Paul's  Appeal  to  Ccesar.     Ch.  25 

1  Festus  therefore,  having  come  into  the  province,  after 
three  days  went  up  to  Jerusalem  from  Caesarea.  2  And  the 
chief  priests  and  the  principal  men  of  the  Jews  informed 
him  against  Paul;  and  they  besought  him,  3  asking  a  favor 
against  him,  that  he  would  send  for  him  to  Jerusalem;  laying 
a  plot  to  kill  him  on  the  way.  4  Howbeit  Festus  answered, 
that  Paul  was  kept  in  charge  at  Caesarea,  and  that  he  himself 
was  about  to  depart  thither  shortly.  5  Let  them  therefore, 
saith  he,  that  are  of  power  among  you  go  down  with  me,  and 
if  there  is  anything  amiss  in  the  man,  let  them  accuse  him. 

6  And  when  he  had  tarried  among  them  not  more  than  eight 
or  ten  days,  he  went  down  imto  Caesarea ;  and  on  the  morrow 
he  sat  on  the  judgment-seat,  and  commanded  Paul  to  be 
brought.  7  And  when  he  was  come,  the  Jews  that  had 
come  down  from  Jerusalem  stood  round  about  him,  bringing 
against  him  many  and  grievous  charges  which  they  could 
not  prove ;  8  while  Paul  said  in  his  defence.  Neither  against 
the  law  of  the  Jews,  nor  agamst  the  temple,  nor  against 
Caesar,  have  I  sinned  at  all.  9  But  Festus,  desiring  to  gain 
favor  with  the  Jews,  answered  Paul  and  said.  Wilt  thou  go 
up  to  Jerusalem,  and  there  be  judged  of  these  things  before 


Acts  25  :  10-26  WITNESS  UNTO  CHURCH  159 

me?  10  But  Paul  said,  I  am  standing  before  Caesar's 
judgment-seat,  where  I  ought  to  be  judged:  to  the  Jews 
have  I  done  no  wrong,  as  thou  also  very  well  knowest.  11 
If  then  I  am  a  wrong-doer,  and  have  committed  anything 
worthy  of  death,  I  refuse  not  to  die;  but  if  none  of  those 
things  is  true  whereof  these  accuse  me,  no  man  can  give  me 
up  imto  them.  I  appeal  tmto  Caesar.  12  Then  Festus, 
when  he  had  conferred  with  the  coimcil,  answered,  Thou 
hast  appealed  imto  Caesar:  imto  Caesar  shalt  thou  go. 

13  Now  when  certain  days  were  passed,  Agrippa  the  king 
and  Bemice  arrived  at  Caesarea,  and  saluted  Festus.  14 
And  as  they  tarried  there  many  days,  Festus  laid  Paul's  case 
before  the  king,  saying,  There  is  a  certain  man  left  a  prisoner 
by  Felix;  15  about  whom,  when  I  was  at  Jerusalem,  tiie  chief 
priests  and  the  elders  of  the  Jews  informed  me,  asking  for 
sentence  against  him.  16  To  whom  I  answered,  that  it  is 
not  the  custom  of  the  Romans  to  give  up  any  man,  before  that 
the  accused  have  the  accusers  face  to  face,  and  have  had 
opportunity  to  make  his  defence  concerning  the  matter  laid 
against  him.  17  When  therefore  they  were  come  together 
here,  I  made  no  delay,  but  on  the  next  day  sat  on  the  judg- 
ment-seat, and  commanded  the  man  to  be  brought.  18 
Concerning  whom,  when  the  accusers  stood  up,  they  brought 
no  charge  of  such  evil  things  as  I  supposed;  19  but  had 
certain  questions  against  him  of  their  own  religion,  and  of 
one  Jesus,  who  was  dead,  whom  Paul  affirmed  to  be  alive. 
20  And  I,  being  perplexed  how  to  inquire  concerning  these 
things,  asked  whether  he  would  go  to  Jerusalem  and  there 
be  judged  of  these  matters.  21  But  when  Paul  had  ap- 
pealed to  be  kept  for  the  decision  of  the  emperor,  I  com- 
manded him  to  be  kept  till  I  should  send  him  to  Caesar. 
22  And  Agrippa  said  unto  Festus,  I  also  could  wish  to  hear 
the  man  myself.    To-morrow,  saith  he,  thou  shalt  hear  him. 

23  So  on  the  morrow,  when  Agrippa  was  come,  and  Bemice, 
with  great  pomp,  and  they  were  entered  into  the  place  of 
hearing  with  the  chief  captains  and  the  principal  men  of  the 
city,  at  the  command  of  Festus  Paul  was  brought  in.  24 
And  Festus  saith.  King  Agrippa,  and  all  men  who  are  here 
present  with  us,  ye  behold  lliis  man,  about  whom  all  the 
multitude  of  the  Jews  made  stiit  to  me,  both  at  Jerusalem 
and  here,  crying  that  he  ought  not  to  live  any  longer.  25 
But  I  f oimd  tiiat  he  had  committed  nothing  worthy  of  death : 
and  as  he  himself  appealed  to  the  emperor  I  determined  to 
send  him.  26  Of  whom  I  have  no  certain  thing  to  write 
imto  my  lord.     Wherefore  I  have  brought  him  forth  before 


160  EXTENSION  OF  CHURCH       Acts  25  :  27 

you,  and  specially  before  thee,  king  Agrippa,  that,  after 
examination  had,  I  may  have  somewhat  to  write.  27  For  it 
seemeth  to  me  unreasonable,  in  sending  a  prisoner,  not 
withal  to  signify  the  charges  against  him. 

Paul's  appeal  to  Caesar  was  due  to  no  impatience  or 
anger  or  cowardice  on  his  part,  but  rather  to  the  indecision, 
injustice,  and  treachery  of  a  Roman  ruler.  Porclus  Festus 
was  a  man  of  higher  character  than  Felix,  whom  he  suc- 
ceeded as  governor,  but  his  discreditable  conduct  toward 
Paul  brings  into  clear  relief  the  innocence  of  the  apostle 
and  thus  further  emphasizes  the  guilt  of  the  Jews,  who  were 
falsely  accusing  him  and  were  seeking  his  life.  In  fact, 
the  whole  burden  of  these  closing  chapters  of  The  Acts  is 
the  sin  of  Israel  in  rejecting  the  gospel  as  it  is  represented 
in  the  preaching  and  the  person  of  the  apostle. 

Festus  was  a  man  of  restless  activity,  and,  true  to  his 
nature,  only  three  days  after  his  appointment  he  paid  a 
visit  to  Jerusalem.  Two  years  had  passed  since  Paul  was 
rescued  from  the  Jewish  mob,  and  carried  prisoner  to 
Caesarea;  but  the  Jews  were  still  the  same,  both  in  their 
hatred  of  Paul  and  In  their  utter  moral  abasement.  They 
reported  to  the  Roman  governor  that  Paul  was  a  vile 
criminal  who  "ought  not  to  live  any  longer"  and  they 
requested  that  he  be  brought  to  Jerusalem  for  trial  "lay- 
ing a  plot  to  kill  him  on  the  way."  We  take  it  for  granted 
that  the  forty  assassins,  who  many  months  before  "bound 
themselves  under  a  curse,  saying  that  they  would  neither 
eat  nor  drink  till  they  had  killed  Paul,"  had  meanwhile 
allowed  themselves  some  refreshment;  but  their  spirit  or 
that  of  their  successors  was  unchanged,  and  it  must  be 
remembered  that  these  murderers  represented  the  chief 
council,  and  therefore  the  nation,  of  the  Jews.  Festus 
properly  refused  the  request  and  advised  the  Jewish  rulers 
to  come  to  Caesarea  in  case  they  wished  to  bring  charges 
against  Paul.  A  few  days  later,  followed  closely  by  the 
Jewish  rulers,  he  returned  to  Caesarea  and  immediately 
summoned  Paul  before  his  judgment  seat.  Of  this  trial  no 
details  are  given;  the  story  is  becoming  too  monotonous; 
the  innocence  of  Paul  has  been  established  repeatedly. 
As  usual  the  Jews  again  brought  "against  him  many  and 


Acts  25  :  27      WITNESS  UNTO  CHURCH  161 

grievous  charges  which  they  could  not  prove";  it  is  per- 
fectly evident  that  the  Jews  had  no  case  against  the 
apostle  but  were  mad  with  hatred  because  of  his  bold  and 
unwavering  allegiance  to  Christ. 

Festus,  however,  desired  to  gain  favor  with  the  Jews,  and 
therefore  asked  Paul  whether  he  was  willing  to  go  to  Jeru- 
salem for  trial;  but  why  for  trial,  when  the  innocence  of 
Paul  was  already  clear  to  the  judge;  and  why  to  Jerusalem, 
where  the  life  of  Paul  would  be  imperiled  by  Jewish  assas- 
sins? If  death  were  deserved  or  could  accomplish  good, 
Paul  was  ready  to  die,  but  if  it  was  merely  to  gratify  thirst 
for  blood,  and  if  the  Roman  governor  was  unwilling  to 
defend  an  innocent  Roman  citizen,  there  was  but  one  thing 
to  do,  namely,  to  appeal  to  the  decision  of  the  emperor. 

To  the  cry  of  Paul,  "  I  appeal  unto  Caesar,"  there  was  but 
one  reply  that  Festus  could  properly  make:  "Unto  Caesar 
shalt  thou  go";  but  the  decision  placed  Festus  in  a  most 
awkward  predicament.  He  had  now  to  send  to  Rome  an 
innocent  man  against  whom  he  was  unable  to  formulate 
any  charges  which  would  stand  in  a  Roman  court.  How 
then  would  Festus  himself  appear  as  an  administrator  of 
justice  in  a  Roman  province  when  at  last  all  the  facts 
should  be  presented  to  the  emperor?  The  situation  was 
painfully  embarrassing,  yet  into  just  such  places  do  men 
bring  themselves  when  they  seek  to  win  favor  by  acting 
contrary  to  conscience,  and  when  they  reverse  decisions 
which  they  know  to  be  right. 

Nevertheless,  God  overruled  the  fault  of  Festus  and  by  it 
effected  his  purpose  to  bring  Paul  to  Rome.  Even  before 
the  apostle  sailed,  the  distress  of  Festus  afforded  Paul  an 
opportunity  of  preaching  the  gospel  before  the  most  dis- 
tinguished and  powerful  audience  he  had  ever  faced. 

The  occasion  was  a  visit  paid  to  Festus  by  King  Agrippa, 
the  son  of  that  Herod  who  had  beheaded  James  and  im- 
prisoned Peter.  The  Roman  governor  thought  that 
Agrippa,  a  Jew,  might  be  able  to  find  in  the  prisoner,  whom 
the  Jews  so  hated,  some  wrong  which  Festus  could  frame 
as  a  charge  when  Paul  should  be  sent  to  Rome.  He  there- 
fore rehearsed  the  story  to  the  king,  but  was  careful  to 
conceal  his  own  injustice  and  treachery  in  the  case.    Two 


162  EXTENSION  OF  CHURCH   Acts  26  : 1-10 

things  he  made  clear,  however:  first,  that  Paul  was  innocent 
of  any  crime;  secondly,  that  the  essential  point  in  the  gospel 
which  Paul  preached  and  the  main  cause  of  Jewish  hatred 
lay  in  the  doctrine  of  the  resurrection. 

To  the  delight  of  Festus  his  royal  guest  was  eager  to  hear 
Paul  speak.  No  time  was  lost,  and  on  the  next  day  a  bril- 
liant company  assembled  to  listen  to  Paul's  greatest  and 
last  recorded  defense.  Here  Paul  enjoyed  certain  great 
advantages.  His  judges  already  believed  him  guiltless  of 
serious  fault;  none  of  his  Jewish  enemies  were  present  to 
present  their  false  charges;  he  could  speak  with  freedom 
and  could  state  fully  the  facts  of  his  conversion  from 
Judaism  and  of  his  relation  to  Christ.  Thus,  while  the 
address  is  intensely  personal,  it  is  of  immense  value  as  a 
defense  of  Christianity,  as  a  statement  of  its  relation  to 
Judaism,  and  as  an  exhibition  of  its  character  as  a  religion 
for  the  whole  world. 


g.  PauVs  Defense  Before  King  Agrippa.     Ch.  26 

1  And  Agrippa  said  unto  Paul,  Thou  art  permitted  to 
speak  for  thyself.  Then  Paul  stretched  forth  his  hand,  and 
made  his  defence : 

2  I  think  myself  happy,  king  Agrippa,  that  I  am  to  make  my 
defence  before  thee  tiiis  day  touching  all  the  things  whereof 
I  am  accused  by  the  Jews:  3  especially  because  thou  art 
expert  in  all  customs  and  questions  which  are  among  the 
Jews:  wherefore  I  beseech  thee  to  hear  me  patiently.  4  My 
manner  of  life  then  from  my  youth  up,  which  was  from  the 
beginning  among  mine  own  nation  and  at  Jerusalem,  know 
all  the  Jews;  5  having  knowledge  of  me  from  the  first,  if 
they  be  willing  to  testify,  that  after  the  straitest  sect  of  our 
religion  I  lived  a  Pharisee.  6  And  now  I  stand  here  to  be 
judged  for  the  hope  of  the  promise  made  of  God  unto  our 
fathers;  7  unto  which  promise  our  twelve  tribes,  earnestly 
serving  God  night  and  day,  hope  to  attain.  And  concerning 
this  hope  I  am  accused  by  the  Jews,  O  king!  8  Why  is  it 
judged  incredible  with  you,  if  God  doth  raise  the  dead? 
9  I  verily  thought  with  myself  that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of  Nazareth.  10  And  this  I 
also  did  in  Jerusalem :  and  I  both  shut  up  many  of  the  saints 
in  prisons,  having  received  authority  from  the  chief  priests,'' 


Acts  26  :  11-29  WITNESS  UNTO  CHURCH  163 

and  when  they  were  put  to  death  I  gave  my  vote  against 
them.  11  And  punishing  them  oftentimes  in  all  the  syna- 
gogues, I  strove  to  make  them  blaspheme;  and  being  ex- 
ceedingly mad  against  them,  I  persecuted  them  even  unto 
foreign  cities.  12  Whereupon  as  I  journeyed  to  Damascus 
with  the  authority  and  commission  of  the  chief  priests,  13  at 
midday,  O  king,  I  saw  on  the  way  a  light  from  heaven,  above 
the  brightness  of  the  sun,  shining  round  about  me  and  them 
that  journeyed  with  me.  14  And  when  we  were  all  fallen 
to  the  earth,  I  heard  a  voice  saying  unto  me  in  the  Hebrew 
language,  Saul,  Saul,  why  persecutest  thou  me?  it  is  hard  for 
thee  to  kick  against  the  goad.  15  And  I  said.  Who  art  thou. 
Lord?  And  the  Lord  said,  I  am  Jesus  whom  thou  persecutest. 
16  But  arise,  and  stand  upon  thy  feet:  for  to  this  end  have 
I  appeared  unto  thee,  to  appoint  tiiee  a  minister  and  a  witness 
both  of  the  things  wherein  thou  hast  seen  me,  and  of  the 
things  wherein  I  will  appear  unto  thee;  17  delivering  thee 
from  the  people,  and  from  the  Gentiles,  unto  whom  I  send 
thee,  18  to  open  their  eyes,  that  they  may  turn  from  darkness 
to  light  and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  remission  of  sins  and  an  inheritance  among  them 
that  are  sanctified  by  faith  in  me.  19  Wherefore,  O  king 
Agrippa,  I  was  not  disobedient  imto  the  heavenly  vision: 
20  but  declared  both  to  them  of  Damascus  first,  and  at  Jeru- 
salem, and  throughout  all  the  country  of  Judaea,  and  also  to 
the  Gentiles,  that  they  should  repent  and  turn  to  God,  doing 
works  worthy  of  repentance.  21  For  this  cause  the  Jews 
seized  me  in  the  temple,  and  assayed  to  kill  me.  22  Having 
therefore  obtained  the  help  tiiat  is  from  God,  I  stand  unto 
this  day  testifying  both  to  small  and  great,  saying  nothing  but 
what  the  prophets  and  Moses  did  say  should  come;  23  how 
that  the  Christ  must  suffer,  and  how  that  he  first  by  the 
resurrection  of  the  dead  should  proclaim  light  both  to  the 
people  and  to  the  Gentiles. 

24  And  as  he  thus  made  his  defence,  Festus  saith  with  a 
loud  voice,  Paul,  thou  art  mad ;  thy  much  learning  is  turning 
thee  mad.  25  But  Paul  saith,  I  am  not  mad,  most  excellent 
Festus;  but  speak  forth  words  of  truth  and  soberness.  26 
For  the  king  knoweth  of  these  things,  unto  whom  also  I  speak 
freely:  for  I  am  persuaded  that  none  of  these  things  is  hidden 
from  him;  for  this  hath  not  been  done  in  a  comer.  27 
King  Agrippa,  believest  thou  the  prophets?  I  know  that  thou 
believest.  28  And  Agrippa  said  unto  Paul,  With  but  httle 
persuasion  thou  wouldest  fain  make  me  a  Christian.  29  And 
Paul  saidf  I  would  to  God,  that  whether  with  little  or  with 


164  EXTENSION  OF  CHURCH   Acts  26  :  30-32 

much,  not  thou  only,  but  also  all  that  hear  me  this  day, 
might  become  such  as  I  am,  except  these  bonds. 

30  And  the  king  rose  up,  and  the  governor,  and  Bemice, 
and  they  that  sat  with  them.:  31  and  when  they  had  with- 
drawn, they  spake  one  to  another,  saying.  This  man  doeth 
nothing  worthy  of  death  or  of  bonds.  32  And  Agrippa  said 
unto  Festus,  This  man  might  have  been  set  at  liberty,  if  he 
had  not  appealed  imto  Caesar. 

Paul's  address  before  Agrippa  is  much  more  than  a  de- 
fense of  his  own  innocence  or  a  review  of  his  personal 
religious  experience;  it  is  a  superb  statement  of  the  very- 
essence  of  Christianity,  and  as  one  reads  this  historic 
speech  two  or  three  of  its  propositions  should  be  especially 
noted.  Paul  insists  that  faith  in  a  risen,  divine  Christ  is 
the  very  heart  of  Christianity,  that  the  resurrection  is 
attested  by  competent  human  witnesses  and  by  inspired 
Scriptures,  and  that  the  message  of  salvation  through 
Christ  is  intended  for  the  whole  race  of  mankind. 

The  introductory  sentences  are  conciliatory.  Paul  pays 
to  King  Agrippa  about  the  only  compliment  which  would 
have  been  honest.  Agrippa  was  "expert  in  all  customs  and 
questions  .  .  .  among  the  Jews,"  and  as  Paul  has  been 
accused  by  Jews  in  matters  exclusively  Jewish  and  religi- 
ous, he  is  "happy"  to  present  his  case  before  such  a  judge. 
At  once,  however,  Paul  is  implying  that  inasmuch  as  the 
matters  are  thus  Jewish  and  religious,  he  is  innocent  of  any 
crime  which  Roman  law  will  recognize. 

As  to  the  actual  charge  of  heresy  or  sacrilege,  for  which 
he  appears  as  a  prisoner,  Paul  at  once  shows  that  it  is 
absurd,  for  he  is  himself  a  Jew  of  the  strictest  sect,  and  he  is 
held  guilty  because  he  believes  and  teaches  the  essential 
doctrine  of  Judaism,  namely,  the  hope  of  a  Messiah.  He 
is  thus  innocent  in  the  view  of  Roman  law,  for  Judaism  is  a 
religion  permitted  by  Rome;  quite  as  evidently  he  cannot 
be  accused  as  a  heretic  by  the  Jews. 

However,  there  are  two  points  in  reference  to  the 
Messiah  in  which  Paul  does  differ  from  his  fellow  Jews: 
one  is  his  belief  that  Jesus  of  Nazareth  is  the  promised 
Messiah,  and  the  other  is  his  message  that,  through  faith 
in  Jesus,  Gentiles  as  well  as  Jews  can  be  saved.    The  resur-" 


Acts  26  :  30-32   WITNESS  UNTO  CHURCH  165 

rection  of  Jesus  has  convinced  Paul  that  he  is  the  Christ. 
To  Jews  the  fact  of  resurrection  is  not  a  thing  "judged 
incredible,"  and  the  fact  that  Jesus  has  risen,  is  a  truth  in 
favor  of  which  Paul  has  not  been  prejudiced;  indeed  he 
once  fiercely  persecuted  all  who  so  believed ;  but  on  his  way 
to  Damascus  he  actually  saw  Jesus,  risen  and  glorified,  and 
thus  he  cannot  longer  question  his  claims  or  doubt  his 
saving  power.  As  to  his  preaching  to  the  Gentiles,  Paul 
shows  that  this  was  not  a  self-imposed  task  but  in  obedience 
to  a  commission  received  personally  from  his  divine  Lord. 
It  was  couched  in  words  which  each  follower  of  Christ 
does  well  to  keep  in  mind  as  he  to-day  looks  out  upon  a 
world  in  darkness  and  misery  and  sin:  "I  send  thee,  to 
open  their  eyes,  that  they  may  turn  from  darkness  to 
light  and  from  the  power  of  Satan  unto  God,  that  they 
may  receive  remission  of  sins  and  an  inheritance  among 
them  that  are  sanctified  by  faith  in  me." 

How  then  could  Paul  be  "disobedient  unto  the  heavenly 
vision,"  how  could  he  fail  to  preach  repentance  and  faith 
in  Christ  "at  Jerusalem,  and  throughout  all  the  country 
of  Judaea,  and  also  to  the  Gentiles,"  and  how  could  the 
Jews  be  justified  in  having  "seized  "  him  in  the  Temple  and 
"assayed  to  kill"  him?  After  all,  the  Jews,  and  not  he, 
should  be  charged  with  heresy,  for  the  Old  Testament 
Scriptures  had  testified  that  the  Christ  was  to  suffer 
and  to  rise  again,  and  was  to  be  the  Source  of  light  and  life, 
both  to  Jews  and  to  Gentiles;  truly,  therefore,  one  could 
be  guilty  of  no  fault  if  he  accepted  Jesus  as  the  Messiah 
and  testified  for  him  "to  small  and  great." 

As  this  defense  was  being  delivered  by  Paul,  the  pagan 
Festus  heard  little  that  he  could  understand,  and  as  Paul 
spoke  of  the  resurrection  of  a  crucified  Jew,  and  of  light 
and  life  being  brought  into  the  world  through  him,  he 
became  impatient  and  cried  out  in  ignorant  intolerance, 
"Paul,  thou  art  mad."  To  this  Paul  replied  with  com- 
posure and  courtesy,  and  then  turned  earnestly  to  Agrippa. 
The  king  must  have  understood  all  that  Paul  had  been 
saying.  To  him  the  arguments  could  not  have  been  with- 
out force,  particularly  those  based  on  the  Old  Testament. 
"King  Agrippa,"  cried  the  apostle,  "believest  thou  the 


166  EXTENSION  OF  CHURCH     Acts  27  : 1-9 

prophets?  I  know  that  thou  bellevest."  But  the  king 
would  not  allow  himself  so  easily  to  be  summoned  as  a  wit- 
ness in  behalf  of  the  despised  Nazarenes.  With  disdainful 
irony  he  replied,  "With  but  little  persuasion  thou  wouldest 
fain  make  me  a  Christian."  Then  Paul,  with  a  spiritual 
vision  which  saw  human  life  in  true  perspective,  and  as  one 
who  appreciated  through  faith  in  Christ  such  joys  as  kings 
and  princes  might  well  envy,  cried,  with  the  fervor  of  a 
seer,  "I  would  to  God,  that  whether  with  little  or  with 
much,  not  thou  only,  but  also  all  that  hear  me  this  day, 
might  become  such  as  I  am,  except  these  bonds." 

Thus  closes  the  last  great  defense  of  the  apostle.  The 
judges  rendered  their  decision:  Paul  was  innocent;  but 
what  shall  be  said  of  Festus,  whose  injustice  has  com- 
pelled Paul  to  appeal  to  Caesar,  or  what  of  the  Jews,  who  in 
delivering  Paul  to  the  Romans  have  finally  rejected 
their  Messiah,  his  Master  and  Lord? 

6.    Paul's  Journey  to  Rome.     Chs.  27,  28 

a.  The  Voyage  and  Shipwreck.     Ch.  27 

1  And  when  it  was  determined  that  we  should  sail  for 
Italy,  they  delivered  Paul  and  certain  other  prisoners  to  a 
centurion  named  Julius,  of  the  Augustan  band.  2  And 
embarking  in  a  ship  of  Adramyttium,  which  was  about  to 
sail  imto  the  places  on  the  coast  of  Asia,  we  put  to  sea, 
Aristarchus,  a  Macedonian  of  Thessalonica,  being  with  us. 
3  And  the  next  day  we  touched  at  Sidon:  and  Julius  treated 
Paul  kindly,  and  gave  him  leave  to  go  unto  his  friends  and 
refresh  himself.  4  And  putting  to  sea  from  thence,  we  sailed 
under  the  lee  of  Cyprus,  because  the  winds  were  contrary. 
5  And  when  we  had  sailed  across  the  sea  which  is  off  Cilicia 
and  Pamphylia,  we  came  to  Myra,  a  city  of  Lycia.  6  And 
there  the  centurion  foimd  a  ship  of  Alexandria  sailing  for 
Italy;  and  he  put  us  therein.  7  And  when  we  had  sailed 
slowly  many  days,  and  were  come  with  difficulty  over  against 
Cnidus,  the  wind  not  further  suffering  us,  we  sailed  under 
the  lee  of  Crete,  over  against  Salmone ;  8  and  with  difficulty 
coasting  along  it  we  came  imto  a  certain  place  called  Fair 
Havens ;  nigh  whereunto  was  the  city  of  Lasea. 

9  And  when  much  time  was  spent,  and  the  voyage  was 
now  dangerous,  because  the  Fast  was  now  already  gone  by, , 


Acts  27  :  10-29   WITNESS  UNTO  CHURCH  167 

Paul  admonished  them,  10  and  said  unto  them,  Sirs,  I 
perceive  that  the  voyage  will  be  with  injury  and  much  loss, 
not  only  to  the  lading  and  the  ship,  but  also  of  our  lives. 
11  But  the  centurion  gave  more  heed  to  the  master  and  to 
the  owner  ot  the  ship,  than  to  those  things  which  were 
spoken  by  Paul.  12  And  because  the  haven  was  not  com- 
modious to  winter  in,  the  more  part  advised  to  put  to  sea 
from  thence,  if  by  any  means  they  could  reach  Phoenix,  and 
winter  there;  which  is  a  haven  of  Crete,  looking  north-east 
and  south-east.  13  And  when  the  soulli  wind  blew  softly, 
supposing  that  they  had  obtained  their  purpose,  they  weighed 
anchor  and  sailed  along  Crete,  close  in  shore.  14  But  after 
no  long  time  there  beat  down  from  it  a  tempestuous  wind, 
which  is  called  Euraquilo:  15  and  when  the  ship  was  caught, 
and  could  not  face  the  wind,  we  gave  way  to  if,  and  were 
driven.  16  And  running  imder  the  lee  of  a  small  island 
called  Cauda,  we  were  able,  with  difficulty,  to  secure  the  boat: 
17  and  when  they  had  hoisted  it  up,  they  used  helps,  under- 
girding  the  ship;  and,  fearmg  lest  they  should  be  cast  upon 
file  Syrtis,  they  lowered  the  gear,  and  so  were  driven.  18 
And  as  we  labored  exceedingly  with  the  storm,  the  next 
day  they  began  to  throw  the  freight  overboard;  19  and  the 
third  day  they  cast  out  with  their  own  hands  the  tackling  of 
the  ship.  20  And  when  neither  sun  nor  stars  shone  upon 
us  for  many  days,  and  no  small  tempest  lay  on  us,  all  hope 
that  we  should  be  saved  was  now  taken  away.  21  And 
when  they  had  been  long  without  food,  then  Paul  stood  forth 
in  the  midst  of  them,  and  said.  Sirs,  ye  should  have  hearkened 
unto  me,  and  not  have  set  sail  from  Crete,  and  have  gotten 
this  injury  and  loss.  22  And  now  I  exhort  you  to  be  of  good 
cheer;  for  there  shall  be  no  loss  of  life  among  you,  but  only 
of  the  ship.  23  For  there  stood  by  me  this  night  an  angel 
of  the  God  whose  I  am,  whom  also  I  serve,  24  saying,  Fear 
not,  Paul;  thou  must  stand  before  Caesar:  and  lo,  God  hath 
granted  thee  all  them  that  sail  with  thee.  25  Wherefore, 
sirs,  be  of  good  cheer:  for  I  believe  God,  that  it  shall  be 
even  so  as  it  hath  been  spoken  imto  me.  26  But  we  must  be 
cast  upon  a  certain  island. 

27  But  when  the  fourteenth  night  was  come,  as  we  were 
driven  to  and  fro  in  the  sea  of  Adria,  about  midnight  the 
sailors  surmised  that  they  were  drawing  near  to  some  country: 

28  and  they  sounded,  and  foimd  twenty  fathoms;  and  after  a 
little  space,  they  soimded  again,  and  found  fifteen  fathoms. 

29  And  fearing  lest  haply  we  should  be  cast  ashore  on  rocky 
ground,  they  let  go  four  anchors  from  the  stem,  and  wished 


168  EXTENSION  OF  CHURCH    Acts  27  :  30-44 

for  the  day.  30  And  as  the  sailors  were  seeking  to  flee  out 
of  the  ship,  and  had  lowered  the  boat  into  the  sea,  under 
color  as  though  they  would  lay  out  anchors  from  the  f oreship, 
31  Paul  said  to  the  centurion  and  to  the  soldiers.  Except  these 
abide  in  tiie  ship,  ye  cannot  be  saved.  32  Then  the  soldiers 
cut  away  the  ropes  of  the  boat,  and  let  her  fall  off.  33  And 
while  the  day  was  coming  on,  Paul  besought  them  all  to 
take  some  food,  saying,  This  day  is  the  fourteenth  day  that 
ye  wait  and  continue  fasting,  having  taken  nothing.  34 
Wherefore  I  beseech  you  to  take  some  food:  for  this  is  for 
your  safety:  for  there  shall  not  a  hair  perish  from  the  head 
of  any  of  you.  35  And  when  he  had  said  this,  and  had 
taken  bread,  he  gave  thanks  to  God  in  the  presence  of  all; 
and  he  brake  it,  and  began  to  eat.  36  Then  were  they  all 
of  good  cheer,  and  themselves  also  took  food.  37  And  we 
were  in  all  in  the  ship  two  hundred  threescore  and  sixteen 
souls.  38  And  when  they  had  eaten  enough,  they  lightened 
the  ship,  throwing  out  the  wheat  into  the  sea.  39  And  when 
it  was  day,  they  knew  not  the  land:  but  they  perceived  a 
certain  bay  with  a  beach,  and  they  took  coimsel  whether  they 
could  drive  the  ship  upon  it.  40  And  casting  off  the  anchors, 
they  left  them  in  the  sea,  at  the  same  time  loosing  the  bands 
of  the  rudders;  and  hoisting  up  the  foresail  to  the  wind, 
they  made  for  the  beach.  41  But  lighting  upon  a  place  where 
two  seas  met,  they  ran  the  vessel  agroimd;  and  the  f oreship 
struck  and  remained  unmovable,  but  the  stem  began  to 
break  up  by  the  violence  of  the  waves,  42  And  the  soldiers* 
counsel  was  to  kill  the  prisoners,  lest  any  of  them  should 
swim  out,  and  escape.  43  But  the  centurion,  desiring  to 
save  Paul,  stayed  them  from  their  purpose ;  and  commanded 
that  they  who  could  swim  should  cast  themselves  overboard, 
and  get  first  to  the  land;  44  and  the  rest,  some  on  planks, 
and  some  on  other  things  from  the  ship.  And  so  it  came  to 
pass,  that  they  all  escaped  safe  to  the  land. 

No  story  of  the  sea  is  more  fascinating,  none  is  more 
widely  known,  than  the  record  of  the  shipwreck  suffered 
by  Paul  and  his  companions  on  their  journey  to  Rome. 
One  of  these  companions  was  Luke,  the  author  of  The  Acts, 
and  it  is  easy  to  understand  why  he  writes  with  such 
graphic  minuteness  of  detail;  he  is  describing  the  most 
thrilling  and  perilous  adventure  of  his  life,  and  further  he 
is  depicting  scenes  in  which  the  central  figure  is  that  of  his 
great  hero,  Paul.    However,  Luke  is  a  historian  of  the  first  . 


Acts  27  :  30-44   WITNESS  UNTO  CHURCH  169 

rank ;  in  every  other  section  of  his  narrative  he  has  shown 
a  careful  selection  of  material,  a  subordination  of  detail,  a 
continual  emphasis  upon  the  main  purpose  of  his  treatise; 
is  he  here  allowing  personal  experiences  or  the  admiration 
of  a  friend  to  mar  the  symmetry  of  his  work,  and  this  at  its 
very  climax?  Of  course,  this  shipwreck  was  a  part  of  the 
history  he  is  writing,  but  there  must  have  been  something 
more  than  the  dramatic  character  of  the  event  to  make 
Luke  feel  that  he  should  describe  it  at  such  length.  What 
then  has  been  his  purpose  in  these  closing  chapters  of 
The  Acts?  Has  it  not  been  to  show  how  the  gospel  was  re- 
jected by  the  Jews,  and  how  the  future  center  of  its  procla- 
mation was  not  to  be  Jerusalem  but  Rome?  How,  then, 
could  these  facts  be  impressed  on  the  reader  more  artisti- 
cally than  by  an  absorbing  story  told  at  great  length  and 
separating  the  experiences  of  the  apostle  in  the  province 
of  Judea  from  those  which  were  his  in  the  capital  city  of 
the  empire? 

Whatever  the  special  purpose  of  the  author,  the  story 
contains  a  new  revelation  of  the  striking  personality  of 
Paul,  and  prepares  the  reader  for  his  great  Epistles  which 
follow.  Then,  too,  there  appear  on  the  very  surface  of  the 
narrative  lessons  of  practical  importance  both  for  Christian 
life  and  service. 

The  story  pictures  Paul's  being  sent  to  Rome  as  a  pris- 
oner. There  is  much  to  lessen  the  distress  of  this  cruel  ex- 
perience :  He  goes  as  an  innocent  man  in  whom  the  governor 
who  sends  him  can  find  no  fault;  Rome  long  has  been  the 
goal  of  his  ambition;  he  has  been  assured  that  the  journey 
is  in  fulfillment  of  a  divine  purpose;  he  is  allowed  the  help 
of  two  comrades,  one  of  them  a  ''beloved  physician"; 
he  enjoys  the  confidence,  even  the  affection,  of  the  Roman 
officer  who  has  in  charge  the  company  of  prisoners  with 
whom  he  is  to  travel.  This  soldier,  like  Cornelius,  and  like 
the  two  other  centurions  described  in  the  New  Testament, 
seems  to  have  been  a  man  of  high  character,  who  was  at 
once  attracted  by  the  personality  of  Paul  and  who  finally 
endangers  his  life  to  save  the  life  of  the  apostle.  The  very 
first  day  after  putting  to  sea  the  vessel  touches  at  Sidon, 
and  there  Luke  says,  the  centurion  "treated  Paul  kindly, 


170  EXTENSION  OF  CHURCH    Acts  27  :  30-44 

and  gave  him  leave  to  go  unto  his  friends  and  refresh 
himself." 

Following  the  usual  trade  route  northward  and  westward 
they  reach  Myra  on  the  coast  of  Lycia,  and  there  change 
vessels,  embarking  on  a  ship  from  Alexandria  which  is 
bound  for  Italy.  They  sail  to  the  island  of  Crete  and  stop 
at  a  place  called  Fair  Havens,  where  Paul  advises  them  to 
winter;  his  advice  however  is  overruled  and  a  harbor  is 
sought  farther  west.  Hardly  has  the  ill-fated  ship  put  to 
sea,  when  she  is  caught  by  a  fierce  gale;  with  difficulty 
the  lifeboat  is  drawn  aboard,  the  ship  is  strengthened  by 
cables,  and  then  allowed  to  drive  before  the  wind.  The 
following  day  the  storm  increases  and  it  seems  necessary 
to  cast  overboard  the  freight  and  all  unnecessary  tackle. 
Then  for  fourteen  days  and  nights,  with  all  bearings  lost, 
without  sight  of  sun  or  stars,  the  voyagers  are  at  the  mercy 
of  the  tempest  until  all  hope  is  abandoned.  Then  Paul 
appears  as  the  great  heroic  figure  whose  dauntless  courage 
gives  new  heart  to  his  companions;  he  rebukes  them  for 
disregarding  his  advice,  but  assures  them  that  the  God  he 
serves  has  sent  a  message  declaring  that  they  are  all  to  be 
saved  but  that  they  will  be  wrecked  on  a  certain  island. 

For  intelligent  men,  however,  the  assurance  of  a  divine 
purpose  and  promise  never  lessens  the  need  for  human  ac- 
tion and  effort.  Paul  is  alert,  and  practically  assumes  com- 
mand of  the  ship.  As  in  the  night  the  soundings  show  that 
they  are  being  driven  toward  a  strange  coast,  and  as  the 
sailors  try  to  escape  with  the  boat,  Paul  declares  that  the 
sailors  must  remain  on  board  or  all  will  be  lost.  Anchors 
have  been  thrown  from  the  stern  of  the  ship  and  all  on 
board  are  longing  for  day.  Again  Paul  speaks  words  of 
hope  and  urges  all  to  break  their  long  fast;  he  sets  the 
example,  but  first,  before  them  all,  he  returns  thanks  to 
God  for  the  food  and  then  encourages  them  to  eat.  The 
refreshment  is  needed,  for  at  daybreak  as  they  seek  to 
thrust  the  ship  into  a  sheltering  bay,  she  is  caught  by  the 
waves,  driven  upon  the  beach,  and  soon  broken  in  pieces; 
but,  as  Paul  promised,  by  swimming,  or  by  clinging  to 
broken  pieces  of  the  wreck,  every  one  of  the  ship's  company 
is  rescued. 


Acts  28  :  1-10  WITNESS  UNTO  CHURCH  171 

How  often  followers  of  Christ  have  had  the  experience 
of  Paul,  and  in  time  of  storm  and  peril  have  been  assured 
of  the  presence  and  power  and  protection  of  their  Lord; 
how  often,  too,  has  their  faith  made  them  appear  heroic 
figures  towering  above  all  their  comrades  both  in  courage 
and  in  promptness  of  action,  as  they  have  testified  by  word 
and  deed  to  the  goodness  of  their  Lord!  How  often,  too, 
when  the  cause  of  Christ  has  been  imperiled,  has  it  been 
found  that  through  all  storms  and  tempests  a  divine  hand 
is  still  in  control,  and  that  there  is  being  achieved  the 
divine  purpose  of  bringing  the  gospel  into  all  the  world 
and  to  every  creature. 

h.  The  Stay  at  Melita.     Ch.  28  : 1-10 

1  And  when  we  were  escaped,  then  we  knew  that  the  island 
was  called  Melita.  2  And  the  barbarians  showed  us  no 
common  kindness:  for  they  kindled  a  fire,  and  received  us 
all,  because  of  the  present  rain,  and  because  of  the  cold. 
3  But  when  Paul  had  gathered  a  bundle  of  sticks  and  laid 
them  on  the  fire,  a  viper  came  out  by  reason  of  the  heat,  and 
fastened  on  his  hand.  4  And  when  the  barbarians  saw  the 
venomous  creature  hanging  from  his  hand,  they  said  one  to 
another.  No  doubt  this  man  is  a  murderer,  whom,  thou^  he 
hath  escaped  from  the  sea,  yet  Justice  hath  not  suffered  to 
live.  5  Howbeit  he  shook  off  the  creature  into  the  fire,  and 
took  no  harm.  6  But  they  expected  that  he  would  have 
swollen,  or  fallen  doAvn  dead  suddenly:  but  when  they  were 
long  in  expectation  and  beheld  nothing  amiss  come  to  him, 
they  changed  their  minds,  and  said  that  he  was  a  god. 

7  Now  in  the  neighborhood  of  that  place  were  lands 
belonging  to  the  chief  man  of  the  island,  named  Publius; 
who  received  us,  and  entertained  us  three  days  courteously. 
8  And  it  was  so,  that  the  father  of  Publius  lay  sick  of  fever 
and  dysentery:  unto  whom  Paul  entered  in,  and  prayed, 
and  laying  his  hands  on  hun  healed  him.  9  And  when  this 
was  done,  the  rest  also  that  had  diseases  in  the  island  came, 
and  were  cured:  10  who  also  honored  us  with  many  honors; 
and  when  we  sailed,  they  put  on  board  such  things  as  we 
needed. 

The  Jewish  chief  priests  and  the. Roman  governors  in 
Judea   form  a   pitiful   contrast  to   the   "barbarians"   of 


172  EXTENSION  OF  CHURCH    Acts  28  :  1-10 

Melita  and  "the  chief  man  of  the  island."  The  former 
were  plotting  against  Paul's  life  and  imprisoning  him  as  a 
felon;  the  latter  showed  him  "no  common  kindness"  and 
came  to  regard  him  as  a  god.  The  hospitality  shown  by 
these  islanders  to  the  shipwrecked  company  forms  a  very 
beautiful  picture.  On  the  winter  morning,  in  a  chilling 
rain,  running  to  the  beach,  they  drag  from  the  breakers  the 
weary,  terrified  survivors  of  the  wreck;  they  build  for 
them  a  fire  and  seek  to  do  all  in  their  power  to  relieve  dis- 
comfort and  distress.  The  gospel,  rejected  by  the  Jews,  is 
being  carried  to  the  heathen;  and  these  natives  of  Melita 
are  not  the  last  to  show  that  human  sympathy  is  universal, 
or  the  last  to  offer  kindness  to  the  missionary  of  the  cross. 

An  incident  now  occurs  which  deeply  impresses  "the 
barbarians."  Paul  is  of  course  helping  with  the  fire;  he 
is  throwing  on  a  bundle  of  sticks  which  he  has  gathered, 
when  suddenly  a  viper,  driven  from  the  fire  by  the  heat, 
fastens  itself  on  his  hand.  The  natives  know  well  that  the 
bite  is  deadly ;  they  at  once  conclude  that  Paul  must  be  a 
murderer,  who,  escaping  from  the  sea,  is  now  overtaken  by 
divine  justice.  Surely  the  heathen  have  consciences  which 
accuse  them  and  which  teach  them  that  wrong  will  be 
punished  and  that  the  soul  that  sins  must  die;  what  they 
lack  is  not  so  much  the  sense  of  sin,  as  the  knowledge  of 
how  they  can  be  saved.  But  when  these  natives  see  that 
Paul  suffers  no  harm  from  the  poisonous  bite,  which  they 
have  supposed  fatal,  they  change  their  minds  and  say  that 
he  is  "a  god." 

This  experience  must  have  been  of  secret  comfort  to  the 
apostle ;  he  must  have  recalled  the  promise  of  Christ  that 
when  his  messengers  should  begin  their  work  of  preaching 
the  gospel  to  every  creature  he  would  be  with  them,  and, 
among  other  "signs,"  they  should  "take  up  serpents"  and 
be  unharmed.  For  some  men  the  bite  of  a  viper,  as  truly 
as  the  visit  of  an  angel,  is  an  occasion  for  rejoicing  in  the 
presence  and  protection  of  the  Lord. 

Such  an  extraordinary  visitor  as  Paul  is  speedily  brought 
to  the  home  of  "the  chief  man  of  the  island,  named 
Publius"  and  there  with  his  friends  he  is  courteously  enter- 
tained for  three  days.    The  father  of  Publius  is  seriously 


Acts  28  :  11-20  WITNESS  UNTO  CHURCH  173 

ill,  but  as  Paul  prays  he  is  instantly  healed;  the  news 
spreads  among  the  natives  and  we  are  told  that  "the  rest 
also  that  had  diseases  in  the  island  came,  and  were  cured." 
The  Church  no  longer  needs  to  depend  upon  miracles, 
but  bodily  healing  at  the  hands  of  missionaries  is  still  effec- 
tive in  opening  the  way  for  the  gospel  message.  That  Paul 
proclaimed  the  gospel  to  these  men  of  Melita  there  can  be 
no  doubt;  Luke,  however,  makes  no  mention  of  the  fact, 
he  only  intimates  that  as  Paul  had  been  the  chief  instru- 
ment in  saving  the  lives  of  the  great  company  on  the 
wrecked  ship,  so  it  was  due  to  the  favor  he  won  from  the 
natives  that  this  same  company  was  hospitably  enter- 
tained for  three  months  and  finally  left  the  island  "honored 
.  .  ,  with  many  honors,"  and  with  such  things  as  they 
needed  for  their  remaining  journey  to  Rome. 

c.  PauVs  Reception  in  Rome.     Ch.  28  :  11-31 

1 1  And  after  three  months  we  set  sail  in  a  ship  of  Alexandria 
which  had  wintered  in  the  island,  whose  sign  was  The  Twin 
Brothers.  12  And  touching  at  Syracuse,  we  tarried  there 
three  days.  13  And  from  thence  we  made  a  circuit,  and 
arrived  at  Rhegiimi :  and  after  one  day  a  south  wind  sprang  up, 
and  on  the  second  day  we  came  to  Puteoli ;  14  where  we  f  oimd 
brethren,  and  were  entreated  to  tarry  with  them  seven  days: 
and  so  we  came  to  Rome.  15  And  from  thence  the  brethren, 
when  they  heard  of  us,  came  to  meet  us  as  far  as  The  Market 
of  Appius  and  The  Three  Taverns;  whom  when  Paul  saw, 
he  thanked  God,  and  took  courage. 

16  And  when  we  entered  into  Rome,  Paul  was  suffered  to 
abide  by  himself  with  the  soldier  that  guarded  him. 

17  And  it  came  to  pass,  that  after  three  days  he  called 
together  those  that  were  the  chief  of  the  Jews:  and  when 
they  were  come  together,  he  said  unto  them,  I,  brethren, 
though  I  had  done  nothing  against  the  people,  or  the  customs 
of  our  fathers,  yet  was  delivered  prisoner  from  Jerusalem 
into  the  hands  of  the  Romans:  18  who,  when  they  had  ex- 
amined me,  desired  to  set  me  at  liberty,  because  there  was  no 
cause  of  death  in  me.  19  But  when  the  Jews  spake  against 
it,  I  was  constrained  to  appeal  unto  Caesar;  not  that  I  had 
aught  whereof  to  accuse  my  nation.  20  For  this  cause 
therefore  did  I  entreat  you  to  see  and  to  speak  with  me:  for 
because  of  the  hope  of  Israel  I  am  bound  with  this  chain. 


174  EXTENSION  OF  CHURCH   Acts  28  :  21-31 

21  And  they  said  unto  him,  We  neither  received  letters  from 
Judaea  concerning  thee,  nor  did  any  of  the  brethren  come 
hither  and  report  or  speak  any  harm  of  thee.  22  But  we 
desire  to  hear  of  thee  what  thou  thinkest:  for  as  concerning 
this  sect,  it  is  known  to  us  that  everywhere  it  is  spoken 
against. 

23  And  when  they  had  appointed  him  a  day,  they  came  to 
him  into  his  lodging  in  great  number;  to  whom  he  expounded 
the  matter,  testifying  the  kingdom  of  God,  and  persuading 
them  concerning  Jesus,  both  from  the  law  of  Moses  and  from 
the  prophets,  from  morning  till  evening.  24  And  some 
believed  the  things  which  were  spoken,  and  some  disbelieved. 

25  And  when  they  agreed  not  among  themselves,  they 
departed  after  that  Paul  had  spoken  one  word.  Well  spake 
the  Holy  Spirit  through  Isaiah  the  prophet  unto  your  fathers, 

26  sajring, 

Go  thou  unto  this  people,  and  say, 

By  hearing  ye  shall  hear,  and  shall  in  no  wise  understand ; 

And  seeing  ye  shall  see,  and  shall  in  no  wise  perceive: 

27  For  this  people's  heart  is  waxed  gross. 
And  their  ears  are  dull  of  hearing, 
And  their  eyes  they  have  closed; 

Lest  haply  tiiey  should  perceive  with  their  eyes, 

And  hear  with  their  ears. 

And  imderstand  with  their  heart, 

And  should  turn  again. 

And  I  should  heal  them. 

28  Be  it  known  therefore  unto  you,  that  this  salvation  of 
God  is  sent  imto  the  Gentiles:   they  will  also  hear. 

30  And  he  abode  two  whole  years  in  his  own  hired  dwelling, 
and  received  all  that  went  in  imto  him,  31  preaching  the 
kingdom  of  God,  and  teaching  the  things  concerning  the 
Lord  Jesus  Christ  with  all  boldness,  none  forbidding  hun. 

The  last  stage  of  the  journey  to  Rome  is  briefly  narrated ; 
the  historian  is  now  concerned  with  the  reception  given  to 
Paul  in  the  imperial  city,  first  by  the  church,  secondly  by 
the  Roman  officials,  and  thirdly  by  the  Jews. 

After  a  prosperous  voyage  northward  from  Melita, 
touching  at  Syracuse  and  Rheglum,  Paul  and  his  party 
landed  at  Puteoli,  some  one  hundred  and  fifty  miles  from 
Rome;  the  cordial  greeting  of  the  Christians  whom  they 
found  there  made  them  feel  that  their  journey  was  already 
ended.     The  news  of  Paul's  arrival  was  carried  to  the  city, 


Acts  28  :  21-31   WITNESS  UNTO  CHURCH  175 

and  as  he  approached  he  found  delegations  from  the  church 
coming  out  to  meet  him,  first  at  the  Market  of  Appius, 
and  then  at  the  Three  Taverns,  distant  respectively  forty- 
three  and  thirty-three  miles  from  Rome.  When  Paul 
saw  these  brethren  his  heart  was  full  of  joy;  "he  thanked 
God,  and  took  courage";  he  knew  now  that  the  desire  of 
his  heart,  the  object  of  his  prayers,  was  to  be  realized,  and 
that  in  Rome  he  was  to  receive  and  to  give  that  spiritual 
help  of  which  he  had  written  three  years  before  in  his  great 
Epistle  addressed  to  these  same  beloved  brethren. 

Paul's  treatment  by  the  Roman  officials  was  all  that 
could  have  been  desired.  The  letter  from  Porcius  Festus 
could  have  charged  Paul  with  no  crime;  the  report  of  the 
centurion  Julius  must  have  disposed  the  authorities  to 
regard  Paul  with  favor,  and  as  the  story  closes,  he  is 
pictured  as  abiding  by  himself  "in  his  own  hired  dwell- 
ing," receiving  "all  that  went  in  unto  him,  preaching  .  .  . 
and  teaching  .    .    .  none  forbidding  him." 

The  main  interest  of  the  story,  however,  turns  upon  the 
reception  given  to  Paul  by  the  Jews.  Almost  immediately 
upon  his  arrival  a  conference  is  held  with  their  chief  repre- 
sentatives. It  is  most  satisfactory  and  promising.  Paul 
tells  them  of  the  unjust  treatment  he  has  received,  but 
assures  them  that  he  has  no  thought  of  bringing  charges 
against  his  nation,  for  he  is  a  loyal  Jew  and  is  held  as  a 
prisoner  only  because  of  his  devotion  to  the  hope  which 
centers  in  the  Messiah,  which  is  the  hope  of  all  Israel.  The 
Jews  reply  that  no  evil  report  concerning  Paul  has  reached 
them,  and  that  they  are  eager  to  hear  what  he  has  to  say 
concerning  the  sect  to  which  he  belongs  and  which  is 
everywhere  spoken  against.  On  an  appointed  day  Paul 
speaks  at  great  length,  presenting  the  full  gospel  message, 
and  proving  from  the  Scriptures  the  truths  concerning  the 
death  and  resurrection  and  coming  Kingdom  of  Christ. 
It  is  a  time  of  solemn  decision.  Some  accept,  but  as  a  mass 
the  Jews  reject  the  message.  Then  Paul  announces  the 
doom  of  the  nation ;  even  as  in  the  days  of  Isaiah,  a  judicial 
blindness  is  visited  upon  Israel  "until  the  fulness  of  the 
Gentiles  be  come  in."  Some  Jews  will  be  saved,  but  the 
nation  is  rejected.     "Be  it  known  therefore  unto  you," 


176  EXTENSION  OF  CHURCH   Acts  28  :  21-31 

declares  the  apostle,  "that  this  salvation  of  God  is  sent 
unto  the  Gentiles:  they  will  also  hear."  Thus  at  the 
imperial  center  of  the  Gentile  world  the  representative 
Jews  are  refusing  the  gospel  as  they  have  refused  it  in 
Jerusalem,  and  wherever  Paul  has  preached.  The  doom 
of  the  nation  is  sealed ;  the  sentence  is  pronounced  by  the 
apostle;  the  only  hope  is  in  a  future  national  repentance 
and  acceptance  of  Jesus  of  Nazareth  as  the  Messiah  and 
King. 

The  story  of  The  Acts  closes  with  apparent  abruptness. 
What  became  of  Paul?  Was  he  released  from  imprison- 
ment? To  what  further  labors  was  he  called?  What  was 
the  end  of  his  career?  These  questions  are  natural.  We 
are  to  remember,  however,  that  we  have  not  been  reading  a 
life  of  the  apostle.  The  Acts  is  a  history,  which  tells  us 
how  the  Church  of  Christ  was  founded,  how  it  was  broad- 
ened from  a  Jewish  sect  to  a  universal  brotherhood,  and 
how  it  was  enlarged  by  establishing  radiating  centers 
throughout  the  empire,  beginning  in  Jerusalem  and  extend- 
ing to  Rome.  When  the  great  apostle  has  reached  the 
imperial  city,  when  surrounded  by  a  group  of  devoted 
Christians  he  is  seen  "teaching  the  things  concerning  the 
Lord  Jesus  Christ  .  .  .  none  forbidding  him,"  the  story 
is  properly  ended;  and  it  has  been  so  narrated  that  the 
reader  feels  a  true  interest  in  the  Church  and  a  deep  desire 
to  hasten  the  preaching  of  the  gospel  in  all  the  world  and 
to  every  creature. 


Date  Due 


\        i 


•-.ViVai;. 


I 


